I /:

oIume 22 I 1963

EDITORIAL OFFICE St. BUSINESS OFFICE St. mE. St. 2, ...... " ...... EDITOR

R. F. Smith, S.J.

ASSOCIATE EDITORS

Everett A. Diederich. S.l.

Augustine G. Ellard, S.J.

ASSISTANT EDITORS

Lawrence R. Connors, S.J. Published in January, March, Emile G. McAnany, S.J. May, July, September, Novem­ ber on the fifteenth of the month. REVIEW FOR RELI· GIOUS is indexed in the DEPARTMENTAL CATHOLIC PERIODICAL IN. EDITORS DEX.

UIU~SIIO.1IS and Answers

Joseph F.Gallen. S.J.

Woodstock .... UJ, ..;~;'"

Woodstock.

Book Reviews

Earl A. Weis, S.J.

West Baden .... Ul.. "'~;.,

West Baden Indiana THOMAS DUBAY, S. M.

• Psychological Needs In the Religious Context

Til<: hUlUln penon. being. m ...... "loully rnmplu COm· posite. Iou. Of we have noted.' basic requir=enu fOT ilf growth on both physical and ptycholOJical I~I, . Perhapo the IDOIt fundamen ••1 of Plychologial needs i! the mnvouion of one', penonol ..... I~ $ina: ..... need (01' thil mnvM:lion fltnU from lhe mttapl\ysial root 01 the ~ of bei",: coed mw' .....eoognu.ed Q good. And IUIII " good. We ha~ rtmarked d .." the IOnIon pouc: .. in com· mon with the rell of tile hum.n family. til<: upcrien« of delight. Need ;0. De/ieltt Cen,".ia ago St. Thomu vocalized wlllt we .ll k_ on • ...... ,lIt·, ufl«tion: namely. WI 0 man cann61 live wi,hout pleQllu of ...... , kind. While the uillu .... • nO.ma: the ....king of _ pleuuml for their own uk... • !My by no MUIH rive up the det.iu for.U pleuuu . The • hal"," reputedly admoni", "'"' '0 deHght ill Cod; olld SL Pall] comtrtanded the Philippa'" to do the Ame: Hlle;o;« in the Lord aIWllYS: again 1 uy. u~ " (Phil 4:i ). Like tilt rut of men. ullgiou. mUI' find a delight in oomething if they.", to Iltain wholent... nd fulfi llment

'1'11< " .. ]>I" of "'''' onlcl< oppd«

with sense a needs a in order to maintain and We may not that the saints as little sense as and that with no noticeable harm to their mental librium. And remain our models in this area as well as in others. But we are that even a reli- do all sense and that is

+ + + T. S.M.

REVIEW FOR RELIGIOUS 4 Man is social nature. He is social because he is in- tellectual and because he is Because he is L<;lLC~,"" Because he is others to aid him in + '~'~"""'''''' and

VOLUME 22, 1963 5 of whatever group it is in which he finds himself. The adolescent is not alone in his desire to be "in" among his peers, nor does he by any means shed his perhaps exces- sive preoccupation with conforming once he enters pos- tulate or seminary. All normal adults, and religious among them, seek acceptance. A just passed world war, continuing tense international situations, the upheaval of modern family life have all contributed to the ac- centuation of modern unrest and insecurity and thus to man’s yearning to fit in and belong; but nonetheless this need antedates our era. It is a human need. Every priest, brother, and sister should consider it a personal duty to give their companions in the congrega- tion the genuine impression that they are accepted, and accepted gladly. Some people feel completely at home five minutes after they cross a strange threshold. These need little help. But due to an innate timidity and]or a lack of talent and savoir-faire, others experience a long and painful sense,of outsideness even within the bosom of an ordinary religious community. These should be aided not by exaggerated demonstrations of welcome and acceptance but by a simple, kindly consideration for their individuality and worth. Bringing them into con- versations, asking their opinions, inquiring about their families, noticing and valuing their comments and views, appreciating their work--even imperfect work, these are all ways of helping companion religious to feel that they are members of a family in fact as well as in name. The Need to be Needed Closely akin to man’s yearning to belong and to his conviction of person, al worth is his desire to be necessary or at least useful to his fellows. This need reflects the sociality of his nature and the solidarity of the race. It is only the abnormal individualist who lacks a sense of responsibility toward other men..Most persons want to be useful. By being useful they satisfy not only the in- adequacies of others but the demands of their own being as well. As long as the priest, brother, and sister are young and healthy, the pressures o[ the apostolate leave them with the unmistakable impression that they are needed. With the possible exception of the student members of an in- ÷ stitute, able-bodied religious today experience little dif- ÷ ficulty in appreciating their usefulness to the Church and mankind. But our sick and aged do present a proh- lem. Even though they cannot contribute actively to the ~’. Dubay, $~/. apostolate, they still experience the psychological need to be needed. When it is not met, they sometimes fall REVIEW FOR RELIGIOUS into depression more or less painful to themselves and 6 disturbing to their companions. We can aid these people, first of all, by convincing ourselves that despite the fact of their physical incapaci- tation (and partially beck/use of it) ~h~y retain a real use- fulness to the community and the Church. Our inner attitudes have a way of seeping through an unreal ex, terior, and so our first~ dh~y~ifi*~,this regard i~"~i~’ see the situation from the supernatural vantage po!nt. Then we should try to get the message over to them that their ex, ample, their sufferings, and their prayer are of immense value to the religious and their apostolate. Pope Pius XI more than once remarked that those who lead a life of prayer, love, and suffering do more good for souls than those working actively in the vineyard. We should first be convinced ourselves and then teach our elderly and ill companions that the community needs their contribu- tion, that it is doing supernatural work, ahd that its success cannot be measured by quantitative magnitude: numbers of hours taught, sermons preached, sick visited. Unless inner grace accompanies outer works, the latter are fruitless: "Without me you can do nothing" (Jn 15:5). Hence, our incapacitated religious should join the active in realizing the immense value of their silent apostolate of suffering, prayer, love. They are needed. Absence o[ Prolonged Conflict Just as the human body needs to be free from foreign bodies that interfere with its smooth functioning, so does the human psyche need to be free from long lasting con- flicts that impede inner harmony. We cannot hope in earthly .exile to be entirely exempt from either type of conflict, but we can expect that they will be kept to a workable minimum. Like the rest of men, religious can- not function to full capacity if they are tortured by a serious and continuing disharmony in some area of their lives. If a man is wrangling with a case of scruples, he cannot grow rapidly in his spiritual life. If a sister ex- periences a serious clash between the constitutions of her community and her ideals of holiness on the one hand and actual practice in her convent on the other, the resulting inner conflict is an obstacle to her psycho- logical tranquility. Some religious can become saints de- spite their surroundings, but this is not our point. The typically earnest sister does not live in a psychologically healthy climate if in her community theory and practice ÷ are widely divergent. ÷ To assign a religious to a work for which he is notably ÷ ill-equipped is another case in point. The correction of Psychological one’s minor deficiencies in his job is a normal adjust- Needs ment common in human life, but to face a task for which one is clearly inadequate sets up a damaging conflict. VOLUME 22, 196~ So does the time pressure problem. To expect a teacher to maintain his professional competence by continuing inservice study and research and then give him so many classes and extra-curricular activities that he cannot pos- sibly improve his competence is likely to occasion inner disharmony and tension. Both superior and subject have parts to play in the resolution of conflicts that crop up in religious life: For his part the superior has an obligation to see that his community lives according to the ideals traced out in the consitutions of the institute and to arrange insofar as he. can the work load of his subjects that they can work peacefully and achieve their goals with reasonable effort. For his part the subject must learn to adjmt tranquilly to the imperfections he cannot control. This adjustment is not to make a truce with mediocrity; it is simply to have learned how to live maturely with what cannot be changed. Feeling of Security It is no secret to information personnel that the dis- ruptions of modern life, especially on the international and familial levels, have left many of our young people with strong feelings of insecurity. On the international scene the possibility of atomic warfare leaves no one thor- oughly confident that his very country will be in exist- ence in a decade. On the domestic scene broken mar- riages and wrangling parents leave growing numbers of children with the impression that life is bitter and point- less. Though they are a picked and select group, candidates for our postulates and novitiates are not entirely free from contemporary strains of insecurity. And if a girl or boy has experienced these tensions at home, the young- ster will almost surely carry them into convent or semi- nary. The postulant or seminarian will be beset with a predisposition to insecurity, a sensitivity to any attack, imaginary or real, upon his stability. What can a community do to satisfy this need for in- dividual protection that its members feel? The forma- tion it offers for a solid spiritual life is a basic source of security. As the Psalter insists over and over again, God is our rock and citadel; in Him alone can we be at rest. No other effort will succeed if this one is lacking. Yet it would appear that the younger religious e.spe- cially need a certain amount of what we may term "com- munity security"; that is, being assured of their place in the community. It often happens that young sisters feel. T. Dubay, $.M. insecure about their very position’ in the congregation. Superiors should be wary about threatening the tempo- REVIEW FOR RELIGIOUS rary professed with dismissal. It is true that the major 8 superior should not accept a junior professed for per- petual vows if she lacks the religious spirit, but it seems to this observer that once a young ..wgman is accepted for first vows the community should 15~y’that time be reason- ably satisfied that she does possess that spirit. The inten- tion of pe~nanence works both ways. Just.as:the novice making first professlon.:~tnten~s eventually~t~.~make her consecration perpetual’ unless something notable turns up to the contrary, so it would seem that. the community in calling her to first vows should intend to call her to final vows unless something important turns up. Tem- porary professed should not have to live on pins and needles wondering whether or not they will be called to perpetual vows. A solid reason to the contrary must be present in order to jnstiiy sending the young woman home. The junior professed should enjoy the security of knowing that she will be retained unless she is lack- ing in some serious manner. A further type of security we wish to touch upon is not the easiest to come by in the context of the religious life. We may call it job or work security. A man in the world is secure in his job when he is not threatened with losing it and especially when he is not threatened wi~h complete unemployment¯ No one would charge us with overstatement if we remark that in the observable future religious will not lack work to do. There is no insecurity on this point. But a religious can feel insecure in the permanence of his particular job, its location, and its circumstances. Frequent change from house to house can leave him un- settled and groping for a sense of confidence and belong- ing. Here we face a problem. Most religious (we are ex- cepting those with a vow of stability) agree upon taking their vows to be sent wherever and whenever their su- periors judge useful for the good of the apostolate, the community, and the individual personnel. Hence, job change is an understood and accepted phgnomenon in the religious life¯ That it has vaIties isindisputable and all religious are aware of them. But unfortunately transfer can at times also issue in harmful side effects. A man acquires a kind of psycho- logical ease when he is assured that he may look upon his present employment (supposing it is congenial) as a stable enterprise. He feels at home in it and he possesses the psychological assurance that he may look forward to this at-homeness for years to come. When, however, a person who lacks a strong self-con- 4. fidence is shifted from job to job and city to city, he is P~ychological sometimes beset with a disturbing feeling of uncertainty. Needs This, we feel, happens somewhat frequently with sisters, not so much when they are moved from convent to con- VOLUME 22, 196~ vent as when they are changed from one type of work to another; for example, from teaching on one grade level to another or from one course or from one field of spe- cialization to another. Some religious women make these adjustments easily. Others do not. It would appear, there- fore, that higher superiors should consider what we may call the adjustment potential of a given sister among the several fa.ctors involved in reaching the decision whether or not to change her assignment. We would wish that our final observation in this con- nection of security were superfluous. Like the rest of men a religious needs the security stemming from the realiza- tion that he enjoys the confidence of his companions to this extent at least that his ordinary failings will not be brought to the attention of higher authorities. Reporting to the superior the ordinary defects of a fellow religious can have a number of unhappy consequences, most of which are not pertinent to our present discussion. Rele- vant, however, is the observation that talebearing can disturb the sense of security one enjoys in his commu- nity. When the constitutions of an institute admonish the religious to advise their superiors of the faults of com- panions, they are to be understood, we feel, as referring to notable faults. Pettiness is entirely out of place here just as it is elsewhere. When a religious doubts when a fault observed in another is serious enough to warrant advising the superior, we feel that he (more often it will be she) should first pray over the matter and then seek the advice of his confessor. This procedure does away with a considerable amount of useless if not damaging reporting. It enables the religious to enjoy a greater feel- ing of assurance in one another’s company, a more con- fident sense that one’s place in the community is secure. Feminine Psychological Needs Although the personality trait differences between men and women can be unduly exaggerated and universal- ized, that they do exist no one denies. While a number of women possess psychological characteristics more com- monly found in men (for example, leadership, ambi- tion, idea-interest, intrepidity), yet the majority are, un- derstandably enough, endowed with the feminine traits of following, loving, person-interest, timidity. These ÷ traits give rise or are associated with a set of psychologi- ÷ cal needs we frequently find among sisters. The first of these is the need for love, affection--and more, the manifestation of love and affection. A woman’s T. Dubay, S.M. life is wrapped around by love. She yearns to bestow it and she yearns to receive it. We often find men who are REVIEW FOR RELIGIOUS substantially contented with pursuing their ambition, lO their project, their ideas; but rarely do we meet a woman who does not want before all else to love and be loved. Because sisters retain their femininity, they usually ex- perience a strong psychological nee~d for affection, a need that must be met within the context of their consecrated vocation. We cannot detail irish@iS .ai:ticle the ~afi~’~p6ints that might be made regarding’ t~’ proper bestowal of affec- tion among religious women. Suffice it to say that con- vent life must not be characterized by a "protocolish" formality, a cold and artificial propriety, such as the movies falsely protray it to be. The love among sisters must be sisterly, characterized by real affection. It must be both supernatural and human, We must no~ice that human is not the same as natural. We love one another for a supernatural motive, God, but in a human manner. Sisters, therefore, should show ~their mutual affection by their sincere interest, their mutual warmness, their un- studied cordiality. While their need to love and be loved. is satisfied predominantly by the Blessed Sacrament and the indwelling Trinity, yet it is aided by their mutual affection, which affection is itself motivated by the same Trinity. This strong feminine need for love should be pointed out to postulants and novices that they may recognize it for the good that it is. From their youth religious women should be taught to accept this yearning and learn how to bestow affection on their companions and how to re- ceive it from them. Formation personnel must be careful not to play down this element in the instruction of their charges or hope that by ignoring it it will go away. Just as nature will have its revenge on the neglect of its physi- cal needs, so will it take its vengeance on the person who fails to respond to its psychological demands. The second peculiarly feminine need we wish to notice is the deeply rooted desire for self-surrender to another person. It is interesting to observe the diverse manners in which a young man and a young woman express their desire to embrace the priesthood or the religious state. The seminarian often frames his vocational aspirations in such wise that the emphasis is on administering the sacraments or preaching the Gospel or working with youth. The young sister novice, on the other hand, often couches her vocational aim in some such a remark as "I want to give myself to God," or "I want to love God4, more." While the young man wishes to do the same, he4, does not feel the same need to surrender himself to a4, person. The young woman does. Psychological This need to surrender her being is one of the mostNeeds beautiful of a woman’s characteristics. It should not be lost or diminished. The sister has renounced the earthlyVOLUME 22, 1963 marriage surrender only in view of the immeasurably11 superior surrender of the three vows. What appears to us as of particular importance here is that she view the details of her daily duties as the concrete outlet for her self,surrender. She throws her whole being into the arms of God by her aspirations of love at prayer and during times of silence, by her teaching or nursing or cooking, by her purity and poverty and obedience. This is her self-surrender, not some romantic one-in-a-lifetime heroic episode. For this her whole being clamors. She must answer.., but realistically. Our final feminine psychological need is more often viewed as a weakness than as a need. We refer to the woman’s tendency to emotional expression. Her ready tears are no exclusively modern phenomenon. Even the ancients noted it. We need not detain ourselves with the question of whether a strong inclination to emotional expression is a weakness as well as a trait. For our pur- poses it suffices to grant that it is a fact. Because so many women do express their joys and sorrows with vigor (if we may so. phrase the matter), we can conclude with a fair degree of probability that there lies behind the phe- nomenon a basic need. This is not to suggest that because she feels a greater drive to lay open her emotions, a sister may always give full rein to them. But it does suggest that there is present in her psychic make-up a trait that must be recognized, accepted, lived with, and channeled. Several practical consequences flow from this feminine need for emotional expression. In their recreations sisters should unbend, relax, and feel free to laugh. Most do precisely this and such is proper. Provided the limits of religiousmodesty are observed, convent recreation should be characterized by the expression of joyful feelings as well as worthwhile thoughts. At the other pole of emotional expression we have tears. A sister need not think herself strange if she should weep over a disappointment or trial. Nor should others think her strange. In women tears are quite a normal phenomenon which can actually serve the good purpose of releasing inner sadness and tension. They satisfy a need. Most sisters, it would appear, experience a real need to express their feelings of love for one another. While these expressions of affection must be characterized by religious propriety in both word and action, yet they 4. have a place in answering a demand of the feminine na-. ture. Religious of cold disposition who feel no desire to bestow or receive signs of affection should not look un- T. Dubay, $.M. kindly on those who do, and they should make the sacri.- rice of accepting graciously the warm gree~ings of their REVIEW FOR RELIGIOUS sisters. This is part of being all things to all men. 12 We see no reason why the buoyancy of the novitiate should not be retained throughout convent life. Even though the mature woman is not and need not be as ef- fusive and expressive of her feelings as the young, yet years alone do not change the feminine disposition from warmness to coldness. A sister remains a ..womhn all her life; and if she grows’:norma, lly according ’to :her nature, she should be capable of emotional expression as well on the days of her silver and golden jubilees as on that of her first profession. We believe that the reader, will agree even after so cursory a presentation that the adequate meeting of the religious’ various psychological needs is no easy trick. While the promotion of a psychologically healthy reli- gious atmosphere devolves on all members of a com- munity, we feel that the heaviest responsibility lies on the local superior. It falls to him to further by word and example the type of interpersonal relationships that con- tribute to emotional and mental health on the one hand and a fervent religious life on the other. Good psychol- ogy is good spirituality.

Psychological Needs

VOLUME 22, 1963 13 WILLIAM STAUDER, S.J. Devotion

Great portions of the energies in the spiritual life of religious are spent in pursuit of devotion. The annual retreats are aimed at this goal; they are meant to rekindle and to increase in us the spirit of our vocation; that is, our devotion in following Christ our Lord. There are recurrent tridua, the renovation of vows, and days of monthly recollection which have this same purpose. Daily mental prayer, Mass, Communion, the other spiritual exercises of the rule are the daily food to sustain and to nourish the life of devotion. The rules themselves en- courage us and direct us to seek to increase in devotion, each according to the degree of grace which God imparts. Devotion, too, in some sense or other of the word, is one of the goods, a part of the hundredfold, which a young man or young woman hopes to possess when in response to Christ’s call he or she leaves all to come follow Him. For all this, growth in devotion remains for many an elusive, vague, and sometimes apparently discouraging thing to achieve. Why should this be so? What is devo- tion, and in what should we look for its increase in our life?

The Cultural Image of Devotion Our first notions of devotion were formed long before entering religious life, for from earliest days we have come to associate devotional life with going to Church, with ÷ prayer. A first point to note about devotion, therefore, is this: there exists, at least in our minds, a sort of equation which relates devotion and prayer. Devotion, we come to ÷ think, is the habitual state of soul of those who are devout William Stauder, in the practice of their faith. $.J., is associate pro- lessor of geophysics There is another aspect of devotion which is closely at St. Louis Uni- related to this first. Almost any parish is blessed with a versity; 221 North Grand; St. Louis 3, goodly number of devout women for whom the definitio’a Missouri. of the preceding paragraph holds true. Most likely it was in part from seeing them morning after morning going REVIEW FOR RELIGIOUS to Mass and Communion, faith[ul in attendance at all 14 the evening devotions and novenas of the parish life, that we ourselves have derived the mind-images which we asso- ciate with the word devotion, certainly with the word devout. In addition to the public services and novenas, these good women often frequent the church several hours a day, performing their private devotions, or pray uncounted rosaries in the privacy of their homes. There are novenas to the Sacred Heart, to the Mother of Per- petual Help, the Seven Sorrows, Our Lady of Fatima, Our Lady of Lourdes, to the Little Flower, St. Anne, St. Joseph, St. Jude. Many of these devotions may go on si- multaneously. And while there are limits, yet in order to increase devotion, say in preparation for seasonal feasts, they need only add still another novena or special prayer. Although in many instances these good women could profit by suitable direction in ~implifying and unifying their devotional lives, nevertheless their devotion is genu- ine and is productive of an unquestionably deep faith and union with God. But the very genuineness of their devotion is, in a way, a scandal to others. How can a mother who has breakfast to prepare, children to care for, and all the family duties to fill her day find time for so many prayers, or even for daily Mass? Or the father of the family? The second aspect of devotion to which we referred above, is simply this: devotion is not found in the same way in all Christians. Rather, it varies somewhat in mean- ing and application in each individual and it is always proportioned to one’s duties and to one’s state of life. What happens to be suitable to. the degree of spiritual formation, to the temperament, and to the duties of the devout older ladies of the parish would not be so for the mother of a family nor for a busy-laborer or businessman. Nor, to transfer to the subject at hand, would it be so in religious life for father or sister, brother or mother. /lpplication to Religious In general, religious do have a more or less correct grasp of the meaning of devotion. We distinguish be- tween the heart of devotion, which we know to include generosity and fidelity, and the less important accompani- ment of devotion which consists in consolation. In seek- ing to increase our devotion we do not seek consolation in prayer, at least not consciously. Still, there is that "equa- tion" between devotion and prayer; we tend to regard the quality of our prayer and to weigh our degree of de- votion by the difficulty or facility of our prayer. Nor is the novena-spirituality of parish devotion lacking. How many attempts to increase or to regain devotion consist in De~otio~ adding an extra visit to the Blessed Sacrament each day? Or a holy hour once a week, an extra rosary, an act of voluntary self-denial or penance, or a practice of repara- tion? Or how often younger religious especially look for the "secret" of the interior life in a devotion to some particular saint or mystery of the life of our Lord, or in a "way" of the spiritual life? By means such as these we seek to establish ourselves in that habitual state of soul which is characteristic of the devout religious. .lust What Is Devotion? St. Thomas reveals the heart of devotion as opposed to its merely accidental surroundings when he defines de- votion not as some state of the soul but as an act. In in- quiring into the nature of devotion he says: Devotion is derived from devovere [to vow or to devote one- self]. Consequendy those persons are said to be devout who in some way devote themselves to God in order to subject themselves wholly to Him .... Hence devotion is evidendy nothing else but the will to give oneself readily to matters re- lated to the service of God .... Now it is clear that the will to do readily what concerns the service of God is a special kind of act. Therefore, devotion is a special act of the will? In the same context St. Thomas shows us how devo- tion works within us and how it links us closely with God. Unless we understand these two aspects of devo- tion, we may well flounder about in a sea of rel~igious practices without drawing any closer to our Lord. Thus it is important to note that for St. Thomas devotion is the chief act of the virtue of religion. The virtue of religion is the virtue by which we pay honor and reverence to God. "Religion" in this sense is synonomous with "the service of God." It implies a close personal relationship between the individual human being and God and be- tween God and the individual. It is the virtue by which a man freely subjects himself to God and which thus places man in his proper place in the universe. Religion looks to our will and perfects the will in its readiness to pay God the honor and reverence which is His due. The act of religion, then, is the act of the will by which a man freely offers himself to serve God who is his last end. This is devotion. Devotion, therefore, as St. Thomas explains it, is noth- ing else .than the ready will to give oneself to those things which pertain to the service of God. In its entirety it era.. braces a total giving of oneself to God, for this gift of the creature to the Creator, a giving by the complete and free ÷ submission of one’s own will to the will of God, is the one ÷ thing which above all else is owing to God. It is to prefer God above all other things. The promptness and readi- W. Stauder, S.]. ness with which we give this gift is the greatest honor, the

REVIEW FOR RELIGIOUS greatest mark of preference we can give. 16 Summa Theologiae, 2-2, q.82, a.l. Religion has other acts" than that of devotion. There are the external acts of sacrifice and worship; there is the internal subjection not only of one’S will by devotion but also of one’s intellect to God by prayer. There are count- less acts of other virtues which are prompted by the mo- tive of serving God. All o~f,~hese fall uniters’tile virtue of religion. We must understand, then, the sense in which devotion is the principal act of religion. Devotion is the principal act of religion because re- ligion as such resides in the will of man, and by devotion man offers or subjects his will to God. The will, however, has not only its own act; it also commands and directs the acts of all the other faculties. It is these other acts of which we are usually the more conscious. We are not conscious, for instance, of making acts of devotion in the way that we are conscious of making acts of faith or hope or love or sorrow or humility. Nor do we practice devo- tion as we might practice acts of patience or charity. In fact, in so far as it affects our consciousness devotion may be said to be not so much an act as that which imparts a mode or tone to all our human acts.2 If the virtue of re- ligion, residing in our will, perfects the latter and gives facility in the subjection of ourselves to God and to the service of God, devotion, flowing from this abiding dis- position, gives a tone of promptness and readiness in ac- complishing God’s will. Devotion and Prayer From this we can see what is the relation between de- votion and prayer. Both are acts of the virtue of religion. The first is immediately the act of the will; the second, under the prompting of the will, subjects the intellect to God in as much as by praying man shows reverence to God and confesses that he has need of Him. Devotion, therefore, will bring us promptly to the time of prayer and will make us solicitous about the practices and dis- positions of soul which prephre for prayer. But the relation extends farther than this. The will by itself is a blind faculty and can only embrace what the mind presents to it. Prayer becomes the source and cause3 of devotion. This is true since, more proximately, the im- mediate cause of devotion is love. What thoughts are more suitable to arouse love than the contemplation of the goodness of God in Himself and in His numerous 4, benefits to me. Pride and presumption, these are the 4, things which keep me from depending on God and make 4, me rely on my own strength; my weakness and my fail- ings, including my weakness in prayer, tell me how much D~ootion I need to rely on God. Thus devotion, readiness to serve VOLUME 22, 1963 Summa Theologiae, 2-2, q.82, a.l, ad 1. ~Summa Theologiae, 2-2, q.8£, a.$. 17 God and to offer Him the gift of myself, is prompted above all by the twofold consideration of the goodness of God and of my own nothingness. These are the thoughts which form the substance of our prayer. From these thoughts, prayed over and made fruitful by grace, there flows devotion. Thus there is set up a fine interplay between prayer and devotion. From the one side, devotion brings us will- ingly to prayer and disposes us for prayer. From the other, as the fruit of prayer, charity or our attachment to God is increased, our wills are made one with the divine will, and we strive ever more to be prompt and ready to do God’s will. Can it be, then, that the quality of our prayer is the test of our devotion? It is the reverse which is true. For if prayer is the cause of devotion, we must judge the quality of our prayer by the devotion and fidelity we exercise out- side of prayer. From the effect we may infer the character of the cause. There cannot be devotion in our life, a readi- ness to serve God and to conform our own will to His, unless our prayer, whatever its dryness or distractions, is good prayer. This is the meaning of Claude La Colum- bi~re’s statement when he says that it is a mistake to try to judge our virtue by our sweetness in prayer. And St. Teresa gives her test of prayer: if after prayer we are more united to God, more humble,, more faithful, or at least strive for greater union with God, to be more humble, more faithful, then our prayer is a good prayer. Devotion and Devotional Practices We see, too, that devotion does not consist in many de- votions. It may be helped by these, for in devotion there is the delicate interplay we have noted between prayer or any practice which deepens love of God and devotion which flows from love. But true devotion, or an increase of devotion, may also be hindered by these. Numerous de- votions may easily give way to sentimentality and to a shallow spirituality which manifests itself in externalism and devotionalism. Father Gallen has remarked this in a recent article; and while he was addressing himself to re- ligious women, the same holds true more generally. "De.. votionalism," he says, "is a symptom and proof of the lack of a true interior life.’’~ 4. The love of God in genuine devotion is an absorbing 4. thing. It grows in depth and unifies our spiritual life, di- 4. recting all our energies harmoniously along a single way. If our devotions introduce complexity into our life, they W. Staud~r, S.J. can hardly be aids to devdtion. Further, a multitude of

REVIEW FOR RELIGIOUS ’ Joseph F. Gallen, "Femininity and Spirituality," REVIEW FOR RE- 18 LW, IOUS, V. 20 (1961), p. 247. devotions spreads our resources thin, keeps us from grow- ing in depth, and may even put us at odds with ourselves and with the will of God if our devotions lead us in ways less in keeping with the sp.irit of our institute. Much the same might be said of "ways"~ of the spiritual life. It is a common ili~si~;ri~, of early ~e~rs"’t6 seek to achieve holiness by one big step or by some single more generous act. God has given each of us a way of the spir- itual life in calling us to a religious vocation. That way is the one He indicates to us in, the rule and spirit of our own religious family. It is hire especially that we must remember that devotion varies according to the duties of one’s state of life. It is not found the same way in those in the world as in religion, nor in one religious congrega- tion in the same way as in another. The virtues or the "way" of the spiritual life which I admire in this saint or that or which I may read of in my spiritual reading must always be tested against the spirit of my own insti- tute and must be adapted to the attractions of grace by which the Holy Spirit leads me within my own vocation. The above applies with equal force to those more gen- erous acts which are acts of consecration not customary in a particular religious family. In as much as these are over and beyond (if not actually opposed) to the spirit of one’s own congregation, they are to be regarded with re- serve. And when an act of consecration begins to assume a more central claim on one’s attention than the consecra- tion of the vows, it cannot lead to any lasting or enduring increase of true devotion. What of holy hours or of more prolonged daily visits to the Blessed Sacrament which are not of rule? Can or should devotion, understood now as the promptness and readiness of our will to do the will of God, can or should devotion be stimulated by these? While devotion does not consist in such practices, it may indeed make use of them as aids to devotion. These and other ascetical practices are pledges of the sincerity of our desire to be united to the will of God. But if they take us away from that very will of God, they can hardly be means to devotion. This might easily be the case for an active religious whose few free moments are more rightly occupied in preparing classes or correcting papers or doing necessary, reading. Under necessary reading may even be included wholesome and beneficial recreational reading. Certainly, there are times of stress in the religious life when prayer may be our only refuge; but; outside of these times, it is better ÷ to be actually united to the will of God in our work and occupation and to leave to days of recollection, occasional feast days, or to retreat the opportunity for the leisure of extra prayer. VOLUME. 22, 1963 Further, a resolution, say to spend an extra five rain- 19 utes a day before the Blessed Sacrament, is oftentimes a poorly taken resolve. It is usually not lack of prayer that drags down devotion but some deliberate imperfection or habit of sin. While such is in one’s life, there can be no complete union of one’s own will with the will of God. A much better resolve ’would be to cooperate fully with superiors, if this should be at the root of the difficulty, or to extend one’s charity and forgiveness to all without exception. For this end, the particular examen faithfully performed and with humility is the very best of aids to devotion. Substantial Versus Accidental Devotion Perhaps, too, we may now see more clearly how the sub- stance of devotion is distinct from feelings of devotion or from felt devotion. Spiritual writers .are accustomed to distinguish these two respectively as substanlial and acci- dental devotion. Substantial devotion as we have seen it described by St. Thomas is an act of the will: the prompt and ready will to serve God. While it is an act, yet it pro- ceeds from the virtue of religion. It has an abiding, per- manent disposition as its wellspring. It gives a mode of readiness and docility to divine grace to all the actions of the will. This readiness is not a felt thing, is not a passing thing which is strong in moments of fervor but waning in the hour o[ difficulty or dryness. By it the will is habit- ually attuned to the will of God and prompt to conform man’s will to God’s, howsoever and whensoever God’s will is expressed. Accidental devotion, on the other hand, is not an act. It is a passing state of the soul. It is experienced in our feelings and emotions, usually with an overflow from the intellect and will. It may be spiritual and supernatural. This is the case with ’that consolation which St. Ignatius defines as any interior movement of the soul by which the soul is inflamed with the love of its Creator and Lord, or as tears which move to love of God whether because of sorrow for sin or because of the sufferings of Christ, or as any increase of faith, hope, and charity, or as all interior joy that invites and attracts the soul to what is heavenly and to the salvation of one!s soul by filling it with peace and quiet in Christ our Lord. On the other hand, accidental devotion may be wholly or in part purely natural. It may be the joy that comes with the dawning of a new truth or from the sudden per- ception of the coherence of truths among themselves or with the experience of our lives. It may be the thrill W. Stauder, S.]. which comes to us as we listen to the words of a gifted discourse. It may be that exhilaration and peace which REVIEW FOR RELIGIOUS issues from the hearing of music or from the contempla- 20 tion of beauty wherever it is found, as in the vastness of the sky or sea or in works of art. Or accidental devotion may be only a feeling of well-being flowing from good health. Accidental devotion helps to substantial devotion. It is to be valued and sought, b~t not for its~elf0 or. as some- thin~ in which to rest. iA’S’a~5~issing stat~ ~~ti~.soul, ac- odental devotion is not~g~mething which is always m our power. Substantial devotion, however, issues from a habit. It is the sincere desire to serve God readily. This we can always have. As an act it can always be placed. As issuing from a habit it is placed more or less readily. It means simply fulfilling as perfectly as we can in our circum- stances God’s will. It is compatible with aridity, with dis- tress or humiliation or sorrow or suffering--yes, even necessary for the Christ-like endurance of these things. Devotion and Love of God In this connection, there is a peculiar thing about the word devotion which bears mention. As we apply the word to our spiritual life, there is the tendency we have noted whereby we seek to judge our devotion by our prayer. This tendency is almost universal. That is, when we think of increasing or renewing our devotion it is of something within ourselves of which we think..Now the word devotion is used in many other ways. There is the devotion of a mother for her child or of a husband for an invalid wife, the devotion of a statesman for his country or of a teacher for her students. Devotion in any other of these uses of the word looks not to oneself but to others. It is the same here. Devotion looks not to our- selves but directs us entirely out of ourselves, to God. It makes Him and the fulfillment of His will the center of our life. And like the devotion of a mother caring for her child, it is not a conscious, deliberate thing. It is there all the time, instinctive, motivated by love, prompt- ing the religious in the service and love oLGod. Devotion and the Religious Vocation What we have been saying applies more or less to devo- tion in whatever walk of life it may be found. But if we would understand devotion in the life of a religious, there is a yet further development which can be made. This further development will be of much use in understand- ÷ ing how we can renew or how we can increase our devo- tion. ÷ Vocation a Call to Devotion A religious vocation is itself a call to the act of the will we have called devotion. That is, the grace of a religious VOLUME 22t 1963 vocation is nothing else than the invitation on the part of 21 God to give oneself wholly to Him and to His service. In responding to this call a religious exercises an act of the virtue of religion. He exercises, in fact, a rather heroic act of the virtue of religion. Now devotion, as we have seen, is simply the act of the virtue of religion: the ready will to give oneself to the service of God. Hence the fol- lowing of a religious vocation is the exercise of a generous and heroic devotion. There are few actions of virtue in our life in which we can see grace at work so evidently and so progressively as in the call to follow a religious vocation. The action to which this call invites is one which matures, normally, over months and years. On the part of God there is the progressive offering of the efficacious grace to make this act of devotion. On the part of the young man or young woman, there is the docility to the inspirations of this grace by continually responding, cooperating, and finally eliciting that act in making the choice to follow Christ. The aspirant makes application to a particular religious family, is received, and enters religious life. He or she has made a truly intense act of devotion. The matter does not end here. Entering the novitiate is only a first culmihation of this work of grace which is a religious vocation. It receives a much more formal ac- ceptance and approval, both on the part of the religious and on the part of God, in the pronouncing of vows. In explaining the derivation of devotion, does not St. Thomas say that devotion comes from devovere meaning to vow? For one whole year, for two whole years, the novice looks forward to and prepares for this one act. In another context, in speaking of the virtues which are included as parts of the virtue of fortitude, St. Thomas speaks of magnaminity and magnificence. These are strange names, but the reality which they represent has application here. The first is the virtue by which a man is able to conceive great plans. The second is that by which he is able to make a great outlay, an extravagant outlay even, in achieving his plans. For sheer greatness of plan there is little to match the great-mindedness of the one following a religious vocation. How much such a one hopes Christ will achieve in his soul and through him in the souls of othersl It is the plan of Christ Himself. And. for sheer greatness and extravagance of outlay what can match the magnificence of one who spends everything, 4- even oneself, to follow Christ. Over and above all this, 4- few human acts are so completely human, that is, pro- ceeding so completely from the fullness of our rational W. Stm~/~, nature, as this. What other choice, what other action, is taken with such full knowledge, such deliberateness, or REVIEW FOR RELIGIOUS with such freedom as this. The pronouncing of vows is truly a magnanimous and magnificent act of devotion. Living One’s Vocation If the taking of the vows is a particularly intense act of devotion, the living of one’s vocation is just so many acts of devotion. The vows raise the whole level of the life of the religious up ,to the level of the virtue of reli- gion; for religious profession places tl~e religious in a canonical and juridical sta~e, a permanent way of life, in which everything falls under the direction of the virtue of religion. Thus while people in the world exercise the vir- tue of religion only on stated occasions as opportunity allows or obligation requires, the religious exercises the virtue o~ religion habitually. Too, the giving of the vows is not achieved on the day of their pronouncing.-The gift is, as it were, offered on that day; the giving is realized (or in part retracted) in every action of one’s life that follows. Is devotion in my life? I can discover it quite active there if I but analyze the basic motives for the actions of my day.~For example, why do I get up when the bell rings? Why not stay in the warm bed just a few extra minutes? No one would know. Is it not that I arise simply because I know that God calls me and that my day has begun, that the very first activity of my day will be my prayer? I wish for union with God in that prayer and want to pre- pare myself well for the morning meditation and for Mass. Why do I make an effort to stay awake during medi- tation, "or why am I concerned about the quality of my prayer? Why do I try to prepare points carefully the eve- ning before, even writing them down? To please mother superior? To develop my mental powers? To achieve high mysticism and thus gain the attention of others? None of these reasons appeal to me. There is one basic reason: to keep our Lord company, to find union with Him. Later in the day why do I work so patiently and exhaus- tingly with a room full of restive children or seek to soothe the querulous cares of the sick or of the aged? Why do I shoulder the responsibilities of office or why do I visit the homes of the needy? Is it success that I am seeking? Is it happiness in my work? Is it the grateful acceptance of others which I win? Or their praise? Why do I spend extra time after class with a troublesome child when I could be upstairs in my room relaxing or caring for other tasks which will still have to be done? In all thes~ in- stances, why am I there? I need not be consciously aware ÷ of the reason; but is there any other basic motive than ÷ that this is Christ’s work, these His children, these His sick? Certainly, there are other reasons, and natural rea- Devot~>n sons, also. But what is the really determining reason which keeps me at my work when it is difficult and when all other reasons dissolve into the thin air of hardship? Is it VOLUME 22, 1963 Christ? If this is so, then not only do I have devotion, but I have allowed it to penetrate and influence the smallest details of my life. Increasing Devotion Thus devotion manifests itself in our daily lives by the way in which we seek to serve God in all things and to keep our wills attuned to His. We increase in devotion by making our wills yet more attentive and responsive to the will of God. For religious, there are two ways in which their wills are most readily and most entirely conformed to the divine will. The first of these is in the faithful ob- servance of the rule; the second is in the humble submis- sion to authority in obedience. The rules or constitutions of any religious order or con- gregation bear heavily the stamp of the founder. They come to us, therefore, as the work of one whom we respect and love and for this reason alone would be worthy of reverence. But they are more than the work of a pious and holy individual. They bear also the seal of approval of the Church and thereby partake of the authority and holiness of the Church. In approving a religious institute the Church gives assurance that in following this way of life the faithful will not be misled and that in it are the means and opportunities of Christian perfection. The rule proposes to me the end and purpose of the way of life which I have chosen and defines for me the particular form of the apostolate in which as a member of my in- stitute I take my place in the Church. It establishes for me the means, both spiritual and temporal, which are to" serve as suitable media in forming me to the spirit of my institute and in giving efficacy to my labors in it. It may prescribe small details such as the order of the day or dis- ciplinary rules, but it also proposes to me ideals which will form in me the virtues, of Christ which are necessary to the purpose of my religious family and are meant to be characteristic of its members. In this way the call of Christ continues to come to me and reaches down into my every day by means of the rule. It is Christ who by means of the rule defines for me the obligations of my vows and encourages me to perfection. It is He who means the rule to be the instrument of Provi- dence to form my vocation in me. The rule, therefore, represents in all detail God’s will for me and gives me the daily opportunities of conforming my will to His. Thus respect for and observance of the rule are the natural outward expression of my interior devotion. Similarly with obedience. I obey, it is true, because I W. Stauder, Sd. see Christ in the person of the superior in as much as the authority of the superior is the authority of Christ. Let REVIEW FOR RELIGIOUS me see that authority in its fullness. Let me see my work 24 not only as a task given me by my superior who holds the place of Christ, but let me also see it as a part of the work of my religious institute¯ Let me see the work of the in- stitute, in turn, as a part of the work of the Church---of the work of Christ, since the Church is Christ who labors and works in the world today through His Church. I see my apostolate;~tlidi:~ore, as a p~iYt’iO~;i:~he whole, and the authority invested in my superiors as a participa- tion of the fullness of authority which rests in Christ: "Behold, all power in heaven and on ~arth is given to me." That authority descends to me through the Church: ’:As the Father has sent me, I also send you." Viewed in this way obedience will find God’s will in daily orders and directives; it will find God’s will in annual appointments. But more than this, it will find God’s will expressed in the habitual responsibilities which are my charge. In the responsibilities? No less in the choices which I must make in carrying these out, for this is the tiny corner of the vineyard where, through me,.Christ labors in the world today. In all these matters, in order that devotion, a readiness of will, might enter in, the emphasis is not on the obliga- tion or on the authority, but on its source: God Himself. He it is who is loved and reverenced and whom therefore I wish to please¯ It is love which prompts the desire to have my own will united to that of God. It is love that makes of devotion an instinctive thing, like that referred to above of the care of the mo .ther for her ailing child¯ For where love is, devotion is al~ays present, motivating and directing one, making one progressively more sensi- tive to the wish of God made ~nown through the rule and through obedience¯ ! In this manner one learns ever .more to find God’s will made known in every design of D~vine Providence. There ~s room [or indefinite growth here, and ~n ~ts higher de- velopment devotion ~ncludes a perfect docility to grace. In fact, it is by doclhty to grace (orlby the way of the gifts of the Holy Spirit, if you will) thatt thos.e who have pro- gressed in the spiritual life attain to an increase of devo- tion in their life. An Active Conformity Devotion, therefore, includes a ~erfect conformity to God’s will. But if it is a conformit’’to God’s will, it is an ~ . active conformity, never merely a ~assive resignation. De- ÷ votion does not sit quietly about, w uting for God’s will ÷ to happen to it. Devotion is alway., an attentive thing, ÷ sensitive and responsive to how it might serve or please. We can see this better if we recall, that for a religious Deootion devotion may be regarded as the full flowering of one’s vocation. A call to a vocation, if welbut reflect on what VOLUME 22, 196~ we have said concerning it, we see to ibe always an active 2~ grace. It elicits our attentior~ ’and cooperation. God’s will is made known to us in following our vocation only by our discovering His call. How is it discovered? It may be that we are first attracted to a religious vocation by the life of Christ or, more likely, by the example of religious whom we have known. We in turn give thought to this attraction. Gradually we come to see in the ideal of a re- ligious vocation something eminently worthwhile, con- tributing both to our own sanctification and to the con- tinuance of Christ’s work on earth. We see in ourselves the suitable moral, physical, and intellectual capabilities for a religious vocation and we experience at least some inclination or desire for this way of life. It is in this way, by our own activity and reflection, that God’s will be- comes known to us. Even then, the responsibility of: choice remains with us; recognizing the signs of a vocation, of God’s call, we freely choose to follow Christ. So in living one’s vocation, one practices devotion but not as mere submission to God’s will in a passive sense any more than the first following of that vocation was a submissive thing. In spite of all that religious give to God, God gives to them yet greater liberty. The burden and the responsibility, as also the merit and the love, of our choices remain always ours. We shape in great part the way God’s grace works in us. We must recognize God’s will in the way He makes it known to us and give our active coopera- tion. No, our devotion is not merely a passive submission any more than was Mary’s devotion as she expressed it so simply in her reply to the angel, "Behold the handmaid of the Lord, be it done unto me according to thy word." The whole life of our Blessed Mother was one which was sensitive and attuned to the will of God. She recognized His will whenever it was made known to her and gave her active cooperation. It must have been thus in her presen- tation in the Temple as a child. It was thus in her be- trothal to Joseph. It is thus here in the moment of the Annunciation. Seeing God’s will she gives her active co- operation. Even more is the devotion of our blessed Lord the model of our own. We can imagine, if we will, what might have been the sentiments of the Infant Jesus in His first moments at Bethlehem: love, gratitude, adoration of H~ ÷ human heart before His Father in heaven. These, surely. But St. Paul tells us: "As Christ comes into the world he ÷ says, ’Sacrifice and oblation thou wouldst not; thou hast given me instead a body .... Behold, I come to do thy W. Stauder, will, O God’ " (Heb 10:5-9). The Father’s will! This was the touchstone of the life of Christ. It manifested itself REVIEW FOR RELIGIOUS in the obedience to the Law, as in the presentation in the 26 Temple, or, again, in the dispositions of Providence, as when in obedience to the warning of a dream He is car- ried in flight to Egypt. Even when it means sorrow to His parents He will stay behind in the Temple. "Did you not know that I must be about my Father’s business?" And when the time comes to leave His mother and_ His home of Nazareth to beginHisTpublic life, it is~ bf~ this Jesus that the Father says, "In Him I am well pleased." At the well of Jacob, after the conversation with the Samaritan woman, He says to His Apostles when they offer Him food, "I have meat that you know not of; my meat is to do the will of my Father in heaven." Again, "Always I do the things that please Him." In remonstrance to Peter’s outcry that the cross shall never be, Jesus says-, "The chalice which my Father gives me, shall I not drink it?" And when the moment of departure comes and it is the hour to leave the Cenacle to enter upon His Passion, "That the world may know that I love the Father, arise, let us go." ~ So in our own life our devotion must be an active devo- tion, always in search of God, attentive to His will, re- sponsive to it and giving it a ready obedience. It was thus in following our vocation. It is thus in time of retreat when we endeavor to seek and find God’s will. In many respects it will always be thus in the way in which we must discover God’s will in our daily life. Finding God’s Will How is God’s will found, and how is devotion in- creased? In some things more easily, as we have seen, in obligations of rule or in obedience. These include our or- dinary daily tasks, especially our fidelity to spiritual ex- ercises and the practices meant to cultivate recollection and union with God. They include the conscientious per- formance of assigned tasks and the acceptance of the re- sponsibility which fails to us in keeping with our place in the Church. They include even the choices which we must make in carrying out our tasks. In this way we in- crease in devotion not in the intensity of our prayer, nor even necessarily in the intensity of our motivation, but rather by finding God and His will ever more extensively in all the activities of our life. In these days of specialization, we may include in a par- ticular way the advanced training which many religious receive or the ~pecial tasks to which they may be assigned. ~,÷ These constitute to some degree, often to a very high de- ÷ gree, a vocation within a vocation. How may God’s wi!l be recognized here? As in any vocation, by the signs which ÷ God gives us. A need of the Church, the ability of our own De~otion selves to fulfill that need, and the assignment of superiors --these should be the indications for us to embrace whole- VOLUME 22, 196.~ heartedly a course of life which is often a total commit- 27 ment. In the totality of it, and in the sacrifice which it en- tails, we are united closely to God,s will. In other things the will of God is made known more subtly. Such, for instance, are opportunities to perform an individual act of charity or to offer one’s cooperation with another. It may be to practice any act of virtue. Or it may be to practice a virtue in a more extraordinary de- gree. It is here that docility to grace enters in, and it is here that we must remember that devotion adapts all that it finds to its own way of life. The way that we follow must be in keeping with our vocation and with the spirit of our institute if it is to spring from or nourish genuine devotion. In still other instances, and more rarely, devotion or promptness in doing God’s will can be exercised in some extraordinary way. This happens when. within the com- munity or within the scope of one’s daily activities or within the society in which one lives it is recognized that there is a need for some definite course of action.If one sees the need and sees oneself as able to do something about it, there is here a first indication of God’s will. For lay people little more is required; they have in these signs the means of recognizing a divine call. In fact, in the rec- ognition of these signs there consists the invitation to the lay apostolate. For religious something more is wanting. If, further, the action in question is in keeping with one’s vocation and if it is blessed with the approval and advice of superiors, then and only then is it God’s will. Here es- pecially the blessing of obedience is important; one may strive patiently and mightily to obtain it but always with resignation; otherwise the project is not God’s will.

Summary Devotion, then, is an act of the virtue of religion. It consists in a readiness and promptness in the service of God, and it gives a tone or mode to all our other actions. A religious vocation is itself a call to devotion. The first following of a vocation is an intense act of devotion, and living according to the spirit of one’s vocation makes of one’s life just so many acts of devotion. We increase in devotion by our being ever more sensitive and attentive to the expressions of God’s will, especially in our fidelity 4. to our rule, in our subjection to obedience, and in our docility to grace. ÷ Since a vocation is a call to devotion, it should be a great consolation and source of confidence to me to know that in calling me to a religious vocation God saw in me the capabilities for this way of life. It was not to any or- dinary devotion but to a great devotion that He called me. Observance, and perfect observance, is what He ex- pects of me. It should be a consolation and source of con- fidence to me, too, to know that with His call God always gives His grace. My vocation up to this very moment tells me the truth of this. My continued perseverance in this state of life is the ple~g.e oLthe graces God is,willing to give me as each daily".need ar.ises. " ’; "~

VOLUME 22, 196.~ BARRY MClLAUGHLIN, s.J. The Virtue of Assertion

"Be angry and sin not." Ephesians 4:26 Some years ago Father John Courtney Murray de- livered a conference on the dangers inherent in a life of the vows. He enumerated the characteristics of men who take the risk and fail: ... men who are at least in some greater or lesser degree ir- responsible; whose manhood has something lacking, who have been damaged by the vow of poverty. Men who are dispersed, energyless, because they are unorganized and immature emo- tionally and intellectually; their manhood has been ’damaged by their vow of chastity. Men who are to some degree purpose- less, their lives not consciously and strongly patterned, not in- wardly directed toward some determined goal with all the power of the whole self. Lack of responsibility, lack of integrity, diminished manhood--all somehow relate to the three vows? Psychologists have recently pointed out that there is a certain behavioral process of living organisms according to which learned behavior deteriorates over time to more primitive instinctive patterns of activity. This phenome- non the psychologists call an "instinctive drift." In the practice of virtue a similar process possibly oc- curs. An act of virtue is a specifically human act and con- sequently one in which intellect and will play their full parts. Normally, the religious performs such an act when he initially pledges his life to God on the day of his vows. He acts in a manner specifically human, deliberately and lovingly. His affections are spiritual in nature--directed to a good loved in itself, to God loved in and for Himself. ÷ Yet there is a natural tendency for the fervor and gen- ÷ erosity characteristic of his early years to deteriorate and ÷ diminish as the religious is absorbed into the routine of his daily religious life. There is an "instinctive drift" to- Barry McLaugh- ward mediocrity, often toward a comfortable mediocriv~ lin, $.J. teachespsy- chology at the Uni- that has been unconsciously rationalized. The spiritual versity of Scranton; affections become subordinated to the merely sensitive Scranton 3, Penn- affections, to personal pleasure or utility. The spiritual sylvania. life vegetates. Energy to transform the sensitive affections REVIEW FOR RELIGIOUS a This quotation is from an unpublished conference given at 30 Woodstock College; Woodstock, Maryland. into spiritual affections, in’to a selfless love of God and one’s neighbor, decreases. Such deterioration is inevitable unless there be, with grace, a watchful gathering of strength, a continual self- renewal and self-adaptation. Otherwise the individual is holding fast to a truth which is in the v~ry. process of be- coming a lie. And the result is a man such as Father Murray describes--a man of incomplete virility, of di- minished manhood. In fact., this follows necessarily from the life of the vows lived poorly. Religious mediocrity has been traced to two causes.2 The first is that the religious lacks a serious and effica- cious desire for progress. This may be the result of mo- notonous routine, of the pressure of apostolic activities, of discouragement, or of a combination of these and other factors. It leads to the second cause of mediocrity--the lack of a real interior life. External work and human means predominate; recollection yields to dissipa.tion of mind. A stunting of religious growth results. Thei:e is a regression to the natural. Lack of desire in the spiritual life and lack of an in- terior life--to these a third might be added. This last cause is related closely to the other two; yet it is in a sense more basic, particularly in the present context where re- ligious mediocrity has been seen to lead, because of the nature of the life of the vows, to a diminution, a deforma- tion of one’s manhood. This is the problem oL spiritual asthenia, a spiritual and psychological problem which originates especially in mistaken ascetical notions con- cerning the nature of certain Christian virtues. It is saida that there are three questions which con- temporary Catholicism must answer to gain a hearing from modern man. The first question was posed by Spinoza: this is the question of the historical character of the written documents which are the foundations of faith. The second is the question of Marx: it concerns the organization of labor, the distribution of goods, and social justice. The third is Nietzsche’s question: whether the values taught by Christianity, such as gentleness, sub- mission, humility, pity, have not enfeebled and enervated human nature. Biblical scholarship and papal social en- cyclicals have done much to supply answers’ to the first two questions, but little attention has been paid to the question of Nietzsche. In fact, any attempt to answer this question is ham- ÷ pered by a basic deficiency in our ascetical vocabulary. + We need terms to denote positively and without their ac- The Virtu~ o# Assertion z Joseph de Guibert, $.J., The Theology o] the Spiritual Li]e (New York: Sheed and Ward, 1953), pp. 274-275. VOLUME 22, 1963 8Jean Guitton, Essays on Human Love (London: Rockliff, 1951), pp. 9-10. quired negative connotations such virtues as humility, meekness, and charity. For every virtue contains an im- plicit paradox. Like Christ, the Christian must be sub- missive and yet unyielding, gentle and yet demanding, patient and yet zealous. Often, however, we emphasize the negative virtues and ignore their positive counterparts. To express this more generally, we often stress the "meek" virtues and neglect the "assertive" virtues. St. Thomas, in discussing the moral virtues in relation to the sensitive appetites, specifies meekness as the virtue correlative to the passion of anger. Although he does not treat of it, there is perhaps another side to the coin. This is expressed in the virtue, related also to anger, yet some- thing, quite different from meekness, which was exempli- fied in the action of our Lord as He drove the money- changers from the temple. This can perhaps be called "the virtue of anger" or, without negative connotations, "the virtue of assertion." Father Murray pointed out that in taking the vows of poverty, chastity, and obedience we risk irresponsibility, childish immaturity, and purposelessness. This is the price of mediocrity. But if the problem of spiritual as- thenia and apathy relates intimately to mediocrity, it will possibly prove helpful to discuss the virtue of assertion as antithetic to apathy and hence one important means of avoiding mediocrity and the risks o[ the vows. There ,are several dimensions to the problem: a personal dimen- sion-here assertion may be contrasted to the psychologi- cal problem of aggression; a social dimension--here as- sertion contrasts with an apostolic and vocational stagnation; and a spiritual or supernatural dimension-- here assertion may be viewed within the context of the life of obedience as a virtue ultimately intrinsic to the perfection of obedience. Assertion and Aggression In 1922 Sigmund F#eud advanced his theory that ag- gressive behavior is a manifestation of the "death in- stinct." Freud was strongly impressed by the evidence in World War I of man’s aggressive and destructive tend. encies. In addition, he had" become convinced that not all behavior was explainable in terms of the libido theory. Not all human motivation could be ascribed ultimately to some broad sexual instinct. Therefore he postulated a complementary instinct--the death instinct of destruc- tion and ’aggression. Since then the concept has receiw:d Barry considerable attention in psychiatric theory and research. McLaughlin, $.1. It is important in the present context because there are psychiatrists and psychologists who feel that the major REVIL~N FOR RELIGIOUS problems in religious life originate not in repressed libidinal impulses but in repressed aggression. In its most general sense, aggression is a fundamental characteristic of all living organisms. It refers to any ex- penditure of energy directed at securing what is needed from the environment. Hence to win and keep friends, to be effective in dealing with people, require an output of energy and consequently, "~g~essive behh~i~i~’-To write a book, to paint a pictd~i ~’8 deliver a me~sage in public, to ,/in acclaim--all are acts of aggression, since all re- quire activity aimed at certain definite results. Technically, aggression means "going toward" and re- lates to a necessary part of the normal growth process. "Behold I see him aggress and enter into his own." This sentence, dating to 1575, expresses this broader meaning of the word aggression. More frequently, however, ag- gression is used in its pejorative sense. Hence in Freudian theory, where aggression has been made the basis of the death instinct, there is no recognition of the meaning of aggression which equates it with life. Consequently, it is necessary to distinguish aggressive from assertive behavior. Aggression is negatively toned and refers to behavior that is not called for by the ob- jective situation. It is directed against one’s self or an- other and is essentially anti-social in nature. Such be- havior involves acts of going against someone, attacking, disparaging, encroaching, or some other form of hostile behavior. Assertive behavior, on the other hand, helps the indi- vidual to satisfy his needs wihout harming himself or others. It is socially beneficial since it brings the individ- ual to defend himself against attack, provides him with a stimulus to further himself in his work, and enables him to carry on his work for the goals of his life. In the young child no distinction is possible between aggressive and assertive behavior. The infant is aroused to action by his physiological needs. His activity is ag- gressive but not in the negative sense. Frustration awakens the need to test his capacity tb deal with ex- ternal forces. In this way he gradually discovers the reality boundaries of the organized world into which he is enter- ing. Gradually the child develops potential for destructive (aggressive) or constructive (assertive) behavior. If he is overprotected or subjected to rigorous autocratic dis- cipline, he may react destructively. The result is nega- tively toned aggressive feelings and behavior. These are not tolerated by the child’s parents and typically are forcefully suppressed. The outcome is often a strong feel-The Vir~u~ of ing of insecurity and subsequent social maladjustmentAssertion and emotional illness. This has two manifestations in adult life, each equally severe: pathological aggression VOLUMEor 22, 1963 over-compliance and over-acquiescence to others. Both of these behavioral manifestations of aggressive tendencies may appear in religious life. Most probably the second occurs more frequently; certainly it is less frequently recognized as a serious neurotic symptom. If, on the other hand, the child’s potential for aggres- sive behavior is channeled along positive lines, if ag- gressive behavior is allowed in a socially acceptable form, then this potential is constructively released in assertive behavior by a maturing ego and the outcome is produc- tive living. This, of course, is a difficult task and is per- haps never perfectly achieved in our culture. Therapy in extreme cases of aggressive behavior focuses upon patterns of repressed aggression formed in child- hood and upon reactivation of the images and memories of earlier experiences in which these defenses were pat- terned. Once this reactivation is accomplished~ the indi- vidual attempts to remove the distortions of perception that led him to view the world as a threatening place in which one can survive only by aggression (or over-com- pliance). In the more "normal" case, aggressive tendencies can be controlled by the exercise of good judgment, self- critical analysis, and the re-channeling of energy into as- sertive and constructive, rather than aggressive and de- structive, behavior. This involves the transformation or "sublimation" of negative tendencies into the positive patterns of assertive behavior. Such sublimation of ag- gression is achieved, for example, by the strategy of giv- ing the young child nails and wood so that he hammers these instead of the furniture. In adult life the dynamics of sublimation are, of course, much. more complex and differ considerably in differing personalities. Nevertheless, for American religious it is perhaps generally true that this process of sublimation is carried out in reference to the individual’s apostolic life- work and is closely related to that work. Assertion, or the constructive and sublimated expression of the individu. als aggressive tendencies, can become in this context an act of virtue. Assertion and Stagnation The proper antonym for assertion is stagnation. The term was introduced by Erik Erikson, a leading con- temporary theorist of personality development. Erikson 4. employed the stagnation concept in connection with the 4. crisis of generativity as indicative of a failure to resolve 4. this crisis successfully. The generative crisis is the central Baby problem, according to this theory, of our adult lives. It McLaughlln, follows upon the resolution of the crises of childhood-- the crises of trust-mistrust, autonomy-shame, initiative- REVIEW FOR RELIGIOUS guilt, industry-inferiority--and the resolution of the crises of youth--identity-diffusion, intimacy-isolation. It accompanies life’s final and most important crisis--that of integrity-despair. In a sense the generative crisis is life’s most difficult since successful resolution of this crisis involves, basically, a selfless surrender of on~e’s personality an.d energy. This is the central choice 6f o~r adult life. It~driginates in parental love and the desire for offspring. Yet it is common to all men: Generativity is primarily the interest in establishing and guiding the next generation, although there are people who, because of special and genuine gifts in other directions, do not apply this drive to offspring but to other forms of altruistic concern and creativity, which may absorb their kind of parental responsibility. The principal thing is to realize that this is a stage of the growth of a healthy personality and that where such enrichment fails altogether, regression from generativity to an obsessive need for pseudo intimacy takes place, often with a pervading sense ot stagnation and interpersonal im- poverishment.’ As Father Murray pointed out, this is one of the dangers of the life of the vows. Stagnation is indicated by several characteristics. Each symptom evidences a failure in growth, a failure on the part of the individual to cope with situations where posi- tive and constructive assertive behavior was necessary. The first of these characteristics is nonparticipation. The individual maintains a consistent emotional distance from others. He is afraid of close dealings with other people~he asks nothing of them, even in emergencies. On the other hand, he may be quite willing to help others, provided it does not involve him emotionally. He is an onlooker at life, observing a drama acted on a stage--a drama which is not too exciting or interesting and for the most part rather dull. Allied to this is an attitude ot~ resignation. The indi- vidual believes that it is better not to nourish high hopes. A restriction is placed on aspirations, a pessimistic out- look develops. The individual may vaguely and idly de- sire certain objects, but this does not generate a concrete, enthusiastic activity toward the objects desired. There is a resistance to change, to anything new. The individual is convinced that he is caught in a rut and that it is now too late to escape. Concomitantly, there is a lack of serious striving for4- personal achievement, an aversion to effort. The indi-4. vidual consciously or unconsciously rejects both achieve- ment and effort. He minimizes his talents or denies them+ The Virtue of flatly. He resents exhortation. There is a total lack ofAsseytion confidence and, subsequently, inertia. The individual is VOLUME 22~ 196~ * Erik H. Erikson, Identity and the Life Cycle (New York: Inter- national Universities Press, 1959), p. 97. listless, ineffective, and often neurasthenic. Inspiration may come, but energy to achieve is lacking. Finally, the individual lacks a sense of purpose. Even within his vocation he is uncertain of what he wants to do with his life. Tasks are engaged and surrendered spo- radically. There are long periods of doubt and uncer- tainty. The individual is often incapable of even minor decisions. His main objective seems to be to avoid life’s conflicts completely. He seeks and then holds rigidly to oversimplified solutions to his problems. This is the syndrome of stagnation. It typifies the re- ligious who is apathetically mediocre--and hence a fail- ure. For Christ required assertive enthusiasm of His fol- lowers: "The kingdom of heaven suffers violence, and the violent bear it away" (Mt 11:12). In general, beneficial assertion is practiced in the ex- ercige of patterns of behavior diametrically opposed to those just mentioned. The individual asserts himself in going out to others, in being available to them. He par- ticipates fully in the joint enterprise of humanization. He is fundamentally optimistic, joyful in the good news of the Christian message. There is a zealous and mature sense of responsibility and a steady purposefulness. More specifically, the religious life offers two avenues for successful assertion--not of course implying undue aggression or ambition but rather positive and construc- tive activity. The first brings the individual to a realistic view of his personal capacities. In line with this, it is possible secondly for the individual to assert himself apostolically in a spirit of committed dedication. The highest homage to truth, in the words of Father John La Farge, is the ability to recognize one’s own per.. sonal limitations.~ This is not achieved easily. The neces- sary experimentation involves the possibility of frequent failure. But the individual must advance confidently, en- deavoring to use his gifts to their maximum. This is pre- cisely the point of our Lord’s parable of the talents. The man who has built castles in the air has not labored in vain. They are where they should be. The crucial ques- tion is whether he can build the foundations under them. Perhaps he cannot; but perhaps he can. At least he must try, by experimentation, to gain adequate and accurate knowledge of his ability. ÷ In religious life this must, of course, be done within the boundary of activity set down by obedience. Nevertheless ÷ it is necessary for the individual to assert the requisite initiative, obediently and prayerfully. The supe~-ior Barry McLaughlin, S.]. should, when this is possible, allow such experimenta- tion, even though it is much easier to enforce rigidly a REVIEW FOR RELIGIOUS ~An American Amen (New York: Farrar, Straus, and Cudahy, 36 1958), p. 208. uniformity of behavior which permits no exceptions. Rigidity of operation suffocates initiative and seems to express a spirit antithetical to that of our Lord who came "to cast fire upon the earth" (Lk 12:49). Admittedly, it is difficult in a large religious organization to maintain per- fectly the urgency and f.~e~lom 9f the, G6spei~ ,This is the risk run by an efficient bureaucracy. On the other hand, the religious who is appointed president of a college or university must have no doubts about his ability. The necbssary selbknowledge will cer- tainly be lacking, however, if he has been shielded from responsibility for many years prior to his appointment. For God does not operate against nature. He will not bestow a miraculous grace of office where no natural means have been taken to insure that the individual is prepared for the job to which he is assigned. Absolutely essential to this preparation is the opportunity to deter- mine accurately what one is capable of achieving. Then secondly, given adequate self-knowledge, the in- dividual must always be aiming higher. There is the con- stant danger that our apostolic dedication, whatever spe- cific work it involves, may be incomplete, something short of total. This may be the result of the security of the re- ligious life, or it may be, as Father Fichter has pointed out, the product of a minimization of the value of competition: Here the special kind o! intimacy that is ideally present in the religious community develops the ideal of equality and tends to disregard the American value of competition. The competitive struggle among career men, which is purportedly the incentive for hard work and successful achievement in the American society, is deliberately minimized here. To the extent that it is not replaced by other incentives it may result in a re- laxation of demands for laborious efforts and high perform- ance.° Whatever the reason, although the American religious may live a very full and active day; it is still possible to ask whether he is operating at top capacity. If an ef- ficiency expert, such as is employed in industry, were to make a time-study of American religious, he would proba- bly show us how to greatly increase our effectiveness. But this would still be on the merely natural level. Our apostolic dedication has another and more impbrtant side to it. For ultimately the fruit o[ our apostolate is propor- tioned to our dedication to the work of Christ the corol- lary of which is total dedication to personal holiness. We T~e Virtue proclaim Christ most perfectly by the dynamic apologetic ,4ssertion of sanctity. This is the only’unanswerable argument. The e Joseph Fichter, S.J., Religion as an Occupation (Notre Dame: Notre Dame University, 1961)0 pp. 160-161. most important task, then, is that of increasing our super- natural effectiveness. This requires not more activity, but less. It requires enthusiastic and energetic cultivation of a prayerful attitude, of an active capacity for stillness. We are, as Rilke said, great wasters of sorrows. Perhaps we religious offend God more by sins of omission than in any other way. To fail to bear witness to the spiritual, to a spirit of recollection which orientates the sorrows, suffer- ings, and joys of life to God’s glory--to fail here mani- fests a partial religious dedication, a dedication neces- sarily incomplete. The acquisition of a realistic knowledge of personal ability and total and committed dedication to one’s apostolate demand what has been called here for sim- plicity "the virtue of assertion." To a certain extent, how- ever, the present discussion has been restricted to the natural, psychological side of the question. Yet an indi- vidual may be naturally assertive, enthusiastic, and en- ergetic-and not at all virtuous. Hence it is necessary to distinguish natural endowments from virtue, psychologi- cal maturity from spiritual maturity. The natural pos- sibly facilitates the supernatural process, but there can be psychological maturity where there is theological im- maturity. On the other hand, a person can live in the presence of God and perform virtuous actions while at the same time manifesting a certain psychological in- fantilism indicative of a defect in human development rather than of a lack of response to God’s grace. The perfection of the virtue of assertion necessarily involves a direction of the intellect and will to God. The action which is merely the product of natural tempera- ment cannot be an act of the virtue. Similarly, any dis- cussion of the virtue of assertion on a supernatural and. ascetical level involves a discussion of its relationship to the virtue of religious obedience. Assertion and Obedience The individual who is able to defend his opinion in an argument, to refute an unwarranted accusation, insinua- tion, or imposition, to remonstrate against neglect or un- justice, to refuse a request or an offer that he feels he should not grant--such an individual is not behaving uncharitably; he is merely" displaying the normal signs of 4. a healthy self-assertion. Such an individual is capable of 4. feeling and expressing criticism and of acting energeti- 4. cally without undue emotional strain. There is a relative Ba~y freedom from diffuse unconscious hostility and a com- McLaughlin~ &]. paratively secure self-esteem. When such behavior is di- rected toward God’s glory and the good of souls and when REVIEW FOR RELIGIOUS it is performed within the bounds of obedience, it is 38 virtuous and consequently pleasing in God’s sight. This possibly contradicts certain traditional and facile formulas which dictate that such behavior as criticism of others or refusal to perform elicited acts of charity is necessarily and in every case morally wrong. But it does not contradict the action qf Christ, particularly of Christ remonstrating the Pharisees ’oi" driving the ~6ney-chang- ers from the temple. Nor does it contradict the° action of the saint who, like Christ, lives at the limit of his powers. In a sense the saint surrenders to his human nature but only to derive from this source a fulfilling and virile en- thusiasm and zeal. Instead of fighting against his natural impulses, the saint directs them all to his ultimate end. In this way he achieves the triumph of an integral man- hood. Yet there is always the possibility of self-deception. To be virtuous assertive behavior must transcend the merely natural and must arise out of the deliberate and free choice of God and His will. The individual must be sensi- tive to the operation of God’s grace and open to His in- spiration. Here the religious has, besides spiritual direc- tion, the norm of obedience. St. Augustine said that we need only love and then do as we wish. For love wants only what the beloved wants. Beginning in love, obedience terminates in love. The first act of submission is an act of love and a committal. All subsequent acts of obedience merely extend this initial commitment to the will of God. ]In this way the individual transcends himself and gives himself over to something greater than himself. Silently he obeys and unquestioningly. For the will of Christ is seen to be mirrored in the will of the superior. The obedi- ent man submits himself to serve a demand he did not invent, to serve Reality. In their perfection his actions have a childlike quality about them, but they are even more similar to the actions of fully developed manhood. Yet there is the possibility of selLdeception here as well. Obedience may conceal the basic weakness of an indi- vidual who has not attained full independence and is afraid of freedom of thought and action. Or it may con- ceal the weakness of a man who is pained by the slightest disagreement with others and quickly submits to the will of others to maintain the security of peace and agreement. In this sense obedience is not virtuous but characterizes the insecure, compliant, perhaps neurotic individual. 4- Consequently there must be a lived tension, a delicate+ balance achieved bet~een obedience and assertion. There should be room for personal initiative, for freedom of The Virtue action, responsibility, and experimentation. On the other Assertion hand, there must be a consistent recognition that what is involved is God’s work and that God’s ways are not our VOLUME 22, 1963 ways. Performed under obedience, our actions must be ~9 marked by an energetic and enthusiastic love even should these actions be performed under conditions which seem- ingly debilitate and stifle personal development. The mind of Christ, .apprehended truly in His Church and subsequently through the Church’s authority in re- ligious superiors, directs to fullness human motives, de- sires, ambitions, talents. The quest for the apprehension of Christ’s will is directed by love and results in the per- ception that difficult and crucial decisions no longer need be resolved by merely natural means. Rather they are as- sumed into the structure of grace. This in no way lessens the tension, but it situates the struggle. Now there is the realized presence of God. The last word of love is simply service--service marked by the solicitude of sons of the Church. This solicitude elicits zeal--not a restless but a restful zeal which holds as suspect any easy triumph which removes the sense of mystery. For reality is mysterious; the expansion of man through the life of grace is known only to the Father. Man labors in the face of this mystery while awaiting its revelation. There is, then, a point of mystery at which assertiveness and obedience tend to merge. The action of the indi- vidual is one action, directed by man to its goal, yet con- ditioned by the divine will. The paradox of the apostolic mind involves a paradox basic to Christianity because it was basic to the personality of Christ. For Christ was man, meek and humble of heart, and yet a man whose words and deeds prompted men to marvel: "For He was teach- ing them as one having authority and not as their Scribes and Pharisees" (Mt 7:29).

4. 4. ÷ Barry MrLaughlin, $.1.

REVIEW FOR RELIGIOUS 40 BERNARD H~RING, C.Ss.R. The Vocation of the Christian to Perfection

The expression "state of perfection," used to designate the religious state, has at times caused misunderstanding, as if only religious were called to perfection.1 Actually the religious state is precisely a "state of perfection" inasmuch as those in it must together witness to the world the truth that all Christians, by their vocation, are called to per- fection. If then one need not reduce Christian perfection to the practice of the counsels or to religious profession, the question arises: "In what precisely does Christian per- fection consist?" Nature of Christian Perfection Christian perfection is defined from the viewpoint not of man but of God, because "only one is perfect" (Mt 19:17). The only Son is infinitely perfect because He is substantially the image of the Father. Made man, He is for us "the visible image of the invisible God" (Col 1:15). In Him who is "the brightness of his glory and the image of his substance" (Heb 1:3), the Father shows us our des- tiny (Rom 8:29). The perfection of the Christian thus consists in reproducing Christ in the best manner pos- sible. By starting from Christ, the nature and dimensions of this perfection can be defined. In the plan of salvation revealed to us by God in His Son Jesus Christ there is the basic question of bringing the Mystical Body of Christ Bernard Hiiring, to perfection. For a Christian’s perfection consists in ful- C.Ss.R., is professor filling perfectly his role, his vocation, in the totality of of moral theology at Academia Alfon- the Mystical Body. The Christian attains his perfection siana; Istituto Su- in the measure that, united to Christ through grace and eriore di Teologia ~Iorale; Via Meru- love, in common with Christ, he loves his neighbor and lana, ~1; Rome, strives to realize the fullness of salvation in the world. Italy. 1 This article is the text of an address delivered at the First Inter- ’national Congress on Vocations to the State of Perfection held in VOLUME 22, 1963 Rome, December 10-16, 1961. 41 We shall not arrive at full maturity, we shall not give completely, we shall not attain to the stature of Christ unless we take seriously our vocation according to the measure of grace which has been given us in view of the building up of the Body of Christ. The Christian draws his perfection from the pleni- tude of Christ, because "of his fullness we have all re- ceived" (Jn 1:16). Created in Him and through Him and for Him (Col 1:16), we will be perfect only by uniting ourselves to His fullness. In Christ all Christians are in- corporated into the glory of God. Christian perfection is to be understood by looking first of all not to human effort but rather to God’s sanctify- ing act. Perfection does not signify merely an elevated moral harmony but the life of sanctification received. By God’s act Christians are "sanctificati." Life conformed to this grace is perfection. Christian perfection has not only its efficient cause in the action of God but also its exemplary cause. Because God is Love, because He has revealed Himself perfectly in Christ, because He calls men to participate in His na- ture, perfection consists in accomplishing the command- ment of love inscribed on the soul and heart. Perfect love is both commandment and goal. Love demands, inasmuch as it is a commandment, a radical renouncement of self. Universality o[ the Obligation to PerIection There are not two ways or two lawful Christian voca- tions--one which has the least requirements and the other which has a great burden of requirements. All Christians because of God’s choice and because of their most inti- mate nature belong to the elite, to the "genus electum" (1 Pt 2:9). All are called to perfection. Each of the traits essential to the Christian points to this fact. Here we shall consider only those points which illustrate in a special way the nature of the Christian vocation to perfection. The Universal Call to Follow Christ Christ has not invited all persons as He did Peter, An- drew, James, and John to follow Him and form a com- munity of disciples unique in its kind. But the "almll~- thein," this special kind of common life with Jesus during His mortal life, is but the prelude to a following that is much more interior. It is a life that results from participa- tion in His life, in the mystery of His love. Already in .the Synoptics there are found very clear indications of the ~. H~in~, C.S$.R. vocation of all Christians to the following Of Christ. "/’he Church in the course of her early preaching became more REVIEW FOR RELIGIOUS and more aware of this and finally placed this concep*: of 42 vocation in the forefront. The apostles and disciples who followed Christ were considered as the perfect models whom all should follow. For example, one of the most radical statements on the following.of Christ is typical of the preaching: "If anyon~ wishes to come after .me, let him deny himself, and take up his cross, and follow me." While Matthew says simpl~,, "Then Jesus’:~iiid!’~o his dis- ciples" (Mt 16:24), in g pakallel passage Mark states it more precisely: "Calling the crowd together with his dis- ciples, he said to them" (Mk 9:23). Luke is still more ex- act: "And he said to all" (Lk 9:23). Thus one sees very clearly in the Synoptics that Christ’s call to follow Him aims at reaching everything in all men.2 This is also clearly apparent in Mark 10:17 and in parallel passages. Whoever experiences the. fullness of grace in these last times and wishes to follow Christ must abandon any- thing that clutters his road. For John and Paul the mystery of the following of Christ is completely illumined by the mystery of Christ in us. For them the image of the all-powerful Master who goes before His disciples and prepares the way is always evident. All must walk in His steps: "If anyone serves me, let him follow me; and where I am there also shall my disciple be" (Jn 16:26). It becomes even clearer that the Master has not only shown the way for His disciple, but for every Christian He Himself is the Way, the Truth, and the Life (Jn 14:16). To be in Christ is the core of Paul’s thought, the basic theme which obliges all impera- tively to follow Christ. The sacraments confer an interior assimilation to the mysteries of the Word made man. That is why it is wonderful and inevitable that each Christian must take unto himself the sentiments of Christ, the sentiments that are revealed in the mystery of the Incarnation and death of Christ (Phil 2:5-11). Sacramen- tal assimilation to the mystery of the death and Resur- rection is for all the supreme norm of ChristianJife (Rom 6; Gal 3:27; Col 2:12; 2 Cor. 5:15). The interior supernatural assimilation to Christ is a new way of being and acting for the Christian--"agere sequitur esse." This demands not only that he adopt the sentiments of Christ but, furthermore, that his exterior action bear the mark of this assimilation to Christ. Thus, from this "being in Christ" there springs a most intimate and personal community of life with Christ in which the thoughts and actions of Christ are realized in oneself.4. This does not mean a servile imitation of His actions since+ He is in so many respects unique and inimitable. How-,4. ever, the interior reality could not bear fruit unless oneVocation to submitted himself to the proved and lived teaching ofP~r~ection Christ. By their example Christ’s privileged friends un- VOLUME 221 1963 ~See R. Schnackenburg, "Nachfolge Christi," in Der Christ und die Weltwirklichkeit (Vienna: Herder, 1960), p. 12. ceasingly manifest to all Christians the neces.sity of this imitation. The apostle directs all: "Be imitators of me as I am of Christ" (1 Cor 4:16; 11:1. See also 1 Th 1:6; 2:15; Heb 6:12). Achievement of Salvation The unfortunate reduction of the whole Christian life to the oversimplified schema inspired by Aristotle of "end-means" has sometimes restricted the gift of grace to an entirely optional means of acquiring merit for heaven. Faced with a particular grace some would say: "A gen- eral law does not hold here; my salvation does not depend . on the use of this grace, and thus I can renounce this spe- cial merit." The New Testament message~and the Old Testament message as well--gives us a much deeper and wider perspective: in all things the people of God are to glorify the Lord. The plenitude of salvation, Christ’s full- ness, must act in the world. All the natural and super- natural gifts that God grants us are linked to Christ and in Him to the glory of God: "All things are yours, and you are Christ’s and Christ is God’s (1 Cor 3:23). The vocation of the Christian draws its strength from the solidarity of salvation, since Christ died for us all. It is thus a call to the same solidarity of salvation. In regard to this mystery then, it is only through an integral incor- poration into the fullness of Christ that a Christian ex- istence is realized: "I exhort you to walk in a manner worthy of the calling with .which you were called.., bear- ing with one another in love, careful to preserve the unity of the Spirit in the bond of peace; one body and one Spirit, even as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and throughout all and in us all" (Eph 4:1-8). In all things, as the Apostle emphasizes, it is a matter of "building up the body of Christ, until we all attain to the unity of the faith and of the deep knowl- edge of the Son of God" (Eph 4:12 if). This truth very clearly authorizes one to "so grow up in all things in him who is the head, Christ. On Him all the body depends: it: is organized and unified by each contact with the source which supplies it; and thus, each part receiving the ac- tive power it needs, achieves its natural growth, build- ing itself up through charity" (Eph 4:15 if). ÷ The mystery of the solidarity of salvation in the Body ÷ of Christ is central in order for this vocation to realize ÷ in us the image of Christ and of God. "Be renewed in the spirit of your mind, and put on the new man, who has B. H~ring, .Ss.R. been created according to God in justice and holiness of truth" (Eph 4:23 if). The exhortations which follow on REVIEW FOR RELIGIOUS verses 25 and 32 are essential to this sense of being one 44 in Christ--it is the plenitude of Christ. In 1 Corinthians 12, as in Ephesians 4, Paul points out the different gifts of grace in relation to their service in the building up o[ the Body of Christ. "Now the manifes- tation of the Spirit is given to everyone for the common good .... For in one Spirit we were all baptized into one body.., that the meiiaber~may have car~ ~ ~ne another. And if one member suffers anything, all the members suffer with it, or if one member glories, all the members rejoice with it. Now you are the body of Christ, member for member" (1 Cor 12:7-31). It is precisely by starting from the perfection of. the Body of Christ that the apostle points out the way of love "which surpasses all others" (1 Cor 12:31; 13). This same perspective of personal fulfillment for each Christian, ac- cording to the mystery of the solidarity of salvation in Christ, gives the apostle an occasion to urge: "Bear one another’s burdens, and so you will fulfill the law of Christ" (Gal 6:2). Who would dare to deny that the "law of Christ" is a law obliging all Christians? The vocation to perfection, imperative for the Chris- tian, is included in the vocation of Christ, Head of the Body, the Church. It is clear that a "yes" to the general vocation to perfection necessarily implies a "yes" to one’s particular vocation. The vocation is particular precisely because it is necessary to see it in the light of the social aspect of salvation. The Law of the Spirit When treating of the grace of baptism, the Apostle of the Nations shows how radical is the break with sin and the obligation of a new life in Christ. He summarizes his thought in the statement (unceasingly commented on since the patristic period), "You are no longer under the law but under grace" (Rom 6:14). With St. Thomas Aquinas we understand the non sub lege to signify not only the law of worship but aIso the moral law. This means that St. Thomas forcefully accents in Paul’s preach- ing exactly the contrary of moral libertinism inasmuch as he discards that moralism which thinks it has pre- sented the essence of Christian morality by putting for- ward the minimal requirements of an exterior law. One is not yet a Christian if he has only set himself to serve an exterior legal demand. The specifically Christian mo- rality begins when one accepts with gratitude the grace + received as the norm of action, when one accepts con- 4. fidently and securely the promises not yet fulfilled, and + when one tends toward their realization. Vocation to The legalistic morality of the minimum is impotent. Perfection There is only the law of the Spirit of life in Christ Jesus (Rom 8:2), which frees us from the slavery of sin and the VOLUME 22, 1963 snares of death. He who is attentive only to the words of 45 the minimal law quickly forgets it if it becomes pressing and urgent. On the other hand, he who attaches himself to the perfect law of liberty and perseveres in it finds his happiness in practising it (Jas 1:25). Although apparently a paradox, in reality it is not thus at all., because the more one limits the Christian vocation to .an external applica- tion of law the more one imperils not only Christian joy but even the application of the law. As the Christian en- visages more clearly and gratefully his vocation and the rule of his life as coming from grace freely given, the richer and more pure will his religious and moral life become. Grace animates the exercise of the exterior law. In commenting on Hebrews 8:8-12 and Jeremiah 31:31-34, St. Thomas explains: The law of the New Testament is imprinted on the heart.. ~. That which is most important in the law of the New Testament and in which its entire force consists is the grace of the Holy Spirit which is given by the faith of Christ; accordingly the new law is chiefly this very grace of the Holy Spirit which is given to Christ’s faithful (Summa theologiae, 1-2, q.106, a.1). Thomas calls "secondary in the new law," "the documents and precepts, whether written or verbal, that are exterior to man" (Summa theologiae, 1-2, q.106, a.2, ad 2; and q.106 passim). St: Thomas evidently does not hold this statement as some strange opinion but as a central point in the traditional teaching. If the law of grace written on the heart is the charac- teristic and fundamental Christian law (always more beautiful and more vast than the external law with its formulas), then it is quite evident that the Christian by his very being is called to perfection. God has "abun- dantly poured out upon us the Holy Spirit through Jesus Christ our Savior" (Tit 3:6). His superabundant grace teaches us to renounce the impiety and greed of the world and to live in justice and filial love awaiting the blessed hope and coming of the glory of our great God and Re- deemer, Jesus Christ" (Tit 2:11). The vocation of the Christian to perfection has, there- [ore, for its very foundation the plenitude of salvation of these last times. It demands that one advance ahd that, with a firm assurance, one focus his regard on the full revelation of the reign of Christ. Thus one can se.e how unchristian is the concept that 4. grants the external law of the minimum a constraining power over all and holds that one can take or leave ac- ÷ cording to his will the grace that is offered in super- abundance and that is considered simply as a good occa- B. H~iring, C.Ss.R. sion to gain merit for oneself. In all grace the power of Christ’s love does not press upon us from the exterior but REVIEW FOR RELIGIOUS from within as a reality which unites and frees. Since one 46 is to cooperate with the grace of God, the Apostle be- lieves it his duty to teach Christians obedience to this grace received and to their vocation: "Since we are his cooperators, we entreat you not to receive the grace of God in vain. For he says, ’In an acceptable time I have heard thee, and in the day of salvation I have helped thee.’ Behold, now is the i~cce.ptable time, behold, now is the day of salvation" (2 Cor 6:2 if). The Chief Commandment The interior call urging us through the law of grace is shown in the great commandment and, generally speak- ing, in the commandments viewed in their goal. The Old Testament law, because it is essentially the ex- pression of the alliance of love, is centered on the great commandment-goah "You shall love the Lord, your God, with all your heart, and with all your soul, and with all your strength" (Dr 6:5). However, the Spirit had not yet been poured forth into the hearts of the Israelites who, as a result, became hardened. Also, the accent was placed on laws which restricted, which marked limits, Christians, in virtue of their vocation, "are not sons of the slave girl, but of the free woman" (Gal 4:31). Preaching, which al- ways opens to the interior reality of the law of Christ, the law of grace, accents the commandment-goals which in- dicate the direction of happiness and, inevitably, of duty in all its dimensions. They who pose without any qualification the ten com- mandments of Sinai as the foundation of all morality disfigure the vocation of all Christians to perfection as well as distort the clear teaching of the New Testament. When they apply the commandments to Christians, let them do so in the light of the new alliancel Decisive and clear-cut is the promulgation of the latter on the Mount of Beatitudes, at the Last Supper, on Calvary, and in all those places which heralded the interior exigency of the law in the effusion of the Holy Spirit, seal of the new covenant and of the new law. The evangelist Matthew, in the harmonized structure of the Sermon on the Mount, puts into bold relief the solemn and irrevocable proclamation of the law which is achieved in Christ. This law is sharply distinguished from the law of the Old Covenant viewed in its exterior form, because it renews the heart in truth and penetrates the world with the force of tempered steel. It is obviously 4. addressed to all and binding in character. The solemn in- 4. troduction (Mt 5:1) underlines the presence of the 4" "crowds," even if Jesus speaks first and directly to the Vocation to disciples who are destined to carry His message (see Mt P er]ection 5:13 if). In the following verses (Mt 5:17 if) the plenitude of the law is expressed, that fullness which is far superior VOLUME 22, 1963 to the interpretations of the doctors of the Old Testa- ment. But the conclusion of the Sermon on the Mount accentuates the obligatory character of the law which has just been proclaimed in both its positive and negative as- pects, "Whoever hears my words and acts upon them, shall be likened to a wise man who built his house on rock." (Mr 7:24). "But whoever hears my words and does not act upon them, shall be likened to a foolish man who built his house on sand" (Mr 7:26). Those listening--"the people"--recognized that "he was teaching as one having authority" (Mr 7:28). The command to love one’s enemies forms one of the distinctive characteristics of the Sermon on the Mount. It leads directly to the peak towards which everything tends. "Be perfect as your heavenly Father is perfect" (Mr 5:48). This is the clearest statement on the Christian vocation to perfection. If perfection is the designated end toward which all Christians must tend, one will never think of it as the static perfection of being but rather as that perfect love, infinite and redeeming, which Christ manifests to us who were His enemies by our sins (Mr 5:45; Jn 4:10 and 19). John the Evangelist, who pondered deeply the earthly life and preaching of Jesus in the light of the mystery of the Church, of the paschal mystery of death and resurrec- tion, and of the framework of the sacraments, places the culminating point of the promulgation of the new law of perfection principally at the Last Supper when the hori- zon opens upon the mystery of the Passion and glorifica- tion. The washing of the feet, prelude to the greater hu- miliation of the cross, is the striking example of it. The mystical union with Christ in the Eucharist becomes the reality of the new law written in the heart. The rnanda- turn novurn expresses it in these terms: "Love one another as I have loved you" (Jn 13:34). "As the Father has loved me, I also have loved you. Live in my love .... This is my commandment, love one another as I have loved you" (Jn 15:9 and 12). Here the unity between the interior law of the new life and the formulas of the new law is clearly manifested. This shows that it is a question of a com- mandment-goal, based on a reality already present. The Lord can impose on us such an elevated end because He Himself, Love incarnate, lives in us with this love with which the Father loves Him. Thus does John give the be:;t + commentary on the Sermon on the Mount. This ideal is not incomprehensible, optional, or impossible. Jesus con- firms His word by His example. Better still, He who is the fullness of the law accomplishes it Himself in our hearts B. Hdring, C.$~.R. by His Spirit of love. The supreme commandment of love of God and neigh- REVIEW FOR RELIIHOU5 bor which Christ preaches and explains in such a totally 48 new way is the expression of our sacramental participation in the alliance of love of Christ and of His Church. The love of Christ has already effected this incorporation, and with it the law of the New Covenant also stands before us fulfilled and yet to be fulfilled. The heavenly Jerusalem, the perfect response of the spouse, is spread out before us as the hope and th~o~nd which urges tis 6n~ Paul expresses this double valence of the Christian vo- cation to perfection in an unsurpassable way. We must align ourselves, he says, unceasingly to Christ who has laid hold of us: "Not that I have already obtained this, or already have been made perfect, but I press on hoping that I may lay hold of that for which Christ has laid hold of me .... Let us, then, as many as are perfect.., continue in this same rule" (Phil 3:12-16). Paul here uses for "per- fect" the Greek word teleioi which recurs in the episode of the rich young man about whom we shall comment. One cannot understand the meaning of the word merely by seeing it as used in the Stoics’ context. It must be viewed in the whole setting of the New Testament preach- ing. The Stoics used it to designate those who are consid- ered "completed." In the New Testament it refers to those who hasten to the goal---caught up by the fullness of the salvation of these latter times (by the telos of the history of salvation). The call to perfection is seen as dynamic, not static, so that the Christian can never be satisfied with the status quo--"I forget what is behind" (Phil 3:13)---or think that his effort may cease. In summary, then, we may say that the Christian in virtue of his vocation to perfection is not always obliged to do that which is most perfect in itself. However, in vir- tue of the grace received he is obliged to take that step which at the present moment he judges good to do. Never- theless, he can only recognize this present good in the de- gree that he follows with docility the Holy Spirit who dwells and acts in him. The Fullness of Grace The Christian vocation to perfection finds its support in the revelation of God’s unwavering love for men. Christ fulfilled the Law perfectly in dying for love of sinful men, thus vanquishing the powers of evil. His vo- cation places the Christian in the salvific context of the last days but also in the combat of this period. Indeed, the invitation to follow Christ is not just the reception of ÷ a call; it demands also, according to the love received and ÷ the particular situation, that one be ready to abandon ÷ everything, even life itself if necessary, to come to the re- Vocation to alization of a perfect following of Christ. All have been P e~ e c t ion given this vocation, which involves total renouncement of self, that is to say, absolute denial of the ways of the old VOLUME 22, 1963 man, sprung from Adam, who would like to keep for him- 49 self a little corner in which to live. It is not possible to follow Christ without the daily experience of the cross (see Mk 8:34-39). It is not only doing one’s duty which thwarts Satan who storms about, "knowing that time presses" (Ap 12:12); it is the very fact of being sacramen- tally assimilated to Christ that frustrates him. The Chris- tian must live according to the perfect law of liberty be- cause he has received the spirit of the risen Christ who is free from all attachment. The way of perfect liberty is docility and follows upon this, as well as joyous confi- dence in grace. This renouncement is the necessary ran- som for living under the perfect law of liberty. This fun- damental law is expressed not only in the Pauline doctrine of liberty but also in the Synoptics as is shown in the following passages. According to St. Luke the words of Christ on complete detachment--the "hatred" of father, mother, wife, chil- dren, brothers, and sisters (Lk 14:25 if)mare addressed to the crowds. Likewise, as previously noted, according to Mark 8:25 and following and Luke 9:23 and following, the invitation to take up the cross and renounce oneself is addressed to the crowds--to all. The richest sources of teaching on our subject--the re- lation between the particular vocation to the practice of the counsels and the universal vocation to perfectionm are found in the Synoptic accounts of the rich young man and in St. Paul’s letter to the Corinthians (1 Cot 7:29 if). Proceeding from Matthew’s account of the vocation of the rich young man (Mt 19:16 if), the moralists and asceti- cal writers wished to divide Christians into two states: one, the state of the commandments alone; the other, the state of perfection. To one who seeks entry into eternal life by the observance of the commandments, they oppose the "perfect one" who welcomes enthusiastically the prac- tice--optional besidesl--of the counsels to which he has been invited. Apart from every other theological consider. ation, this interpretation does not flow from the literal exegesis of the text. The concepts of eternal life and kingdom of heaven (or kingdom of God) are incontest- ably verified in the Synoptics. But in the three texts, by the fact that the rich man refuses to give up his precious riches participation in the "kingdom of heaven" is gravely endangered. This is actually a matter of the salvation of the rich, of the concrete necessity for him if he is to be "teleios," one who responds to the plenitude of salvation in this final age of the world and persists in his reso!u- tion. Instead of Matthew’s "If you wish to be perfect," B. Ha~ing, Mark 10:21 and Luke 18:22 have "Only one thing is ’yet lacking to you." This thing lacking is nothing else than REVIEW FOR RELIGIOUS interior freedom in regard to riches, which freedom would 50 have permitted him to follow Christ and to fulfill faith- fully and without deviation the great commandment of love of neighbor. In theological terms one would say his sadness was an expression of the acedia of spiritual weak- ness and tepidity. Was this young man with his wealth compl~.tely in line with the commandmehts?.Ma~rk adds to the list of com- mandments: "Do not deceivel" (Mk 10:19). Matthew, on the contrary, notes "Love~your neighbor as yourself" (Mt 19:19), to which is added the exhortation, "If you would be perfect." The gospel of the Nazarene indicates how an early tradition understood this dialogue in thus ex- pressing the fault of the rich man: "How can you say that you fulfill the law and the prophets when it is written in the law, ’Love your neighbor as yourself?’ Behold, many of your brothers, children of Abraham, are clothed mis- erably and are dying of hunger, while your house is bril- liantly lighted and you provide nothing for the poor." One senses in the accounts of the canonical Gospels that the young man, who thought himself guiltless before the law, had more at heart his riches than love for the neigh- bor, since he left the Master "sad." This passage, therefore, is not a direct scriptural proof instituting the counsels as a state but rather a much larger affirmation which includes the practice of the counsels according to which every Christian must be firmly re- solved to free himself from all secret chains which hinder him from following Christ in joy. The words of our Lord on riches and the curse which follows are the application of this exigency: "If thy eye be an occasion of sin, pluck it out and thrust it from thee" (Mt 18:9; see also Mk 9:47). St. Paul (1 Cot 7:29 if) indicates exactly the same direc- tion, but this time he borrows his background from the state of virginity which ought to be for all Christians a sign and a witness obliging them to conduct themselves according to the last timeS. To Matthew’s teleios corre- sponds St. Paul’s exposition; the u.sual translation--"the time is short"--scarcely brings out the depth of his thought. The kairos is the time of salvation, which the first coming charges with a dynamism that forces a deci- sion. Because Christ is working the forces of the kingdom are at work in the present age and they guarantee the ad- vent of the perfect kingdom. Since His coming all time bears the imprint of the proximity of God’s kingdom,a It is not the immediate expectancy of the apocalyptic re- 4. turn but the consciousness of victory which is overcoming 4. the powers of the egoistical world--"The figure of this 4. world passes" (1 Cor 7:31). It is the "yesl" to the fullness Vocation to of salvation, which obliges Christians of every state and of Perlection

a See V. Schurr, "Enteschatologisierung," Theologie der Gegen- VOLUME 22, 196~ wart in Auswahl, v. 4 (1961), p. 217. 51 every profession to be interiorly free for the Lord and His Kingdom, that guarantees triumph. On the basis of this universal vocation of all Christians to perfection and on it alone the states of perfection take their distinctive outline: 1) The fundamental acceptance of the common voca- tion, the "yes" to the law of grace, is the soil in which an authentic vocation to the practice of the counsels takes root and flourishes. 2) If the "s~ate of perfection" is of its nature a wit- nessing to the plenitude of grace and the decision of the last times, it is indispensable that those who are called to the practice of the counsels know formally why they can and must, by their life and particular vocation, be a man- ifestation of the universal call to perfection in this final age of the world.

4- 4- 4-

B. Hdring, .Ss.R.

REVIEW FOR RELIGIOUS 52 GEORGE E. GANSS, S.J. "Active Life" or "Contemplative Life"

Sister Mary Margarita was a professor and also a voca- tional counselor in St. Helen’s College for women. Mary Berthold was a talented senior there. Under sister’s guidance she had long been deliberating about religious life. Now Mary informed sister that she had decided to request admission to sister’s order, an apostolic institute engaged in teaching, nursing, and foreign missions. Sister was happy because she knew that Mary was unusually well-fitted for the order’s work. She was efficient and sprightly, and her motives were spiritual and more than ordinarily deep. They were firmly based on good knowl- edge of philosophy and college theology. Then one day Mary said: "Sister, I’ve been thinking. Since I’ve decided to devote my life to God in religion, I may as well go all the way. So I’m not going to apply for the active life in your order, but for the contempla- tive life in a cloistered order. Is my reasoning correct?" Somewhat dismayed at the prospect of a conversation unpleasantly delicate, sister asked: "On what is your reasoning based?" Mary’s reply came quickly. "On the clear statement in St. Thomas’ Summa Theologiae, 2-2, q.182, a.l: ’the contemplative life is simply more excellent than the ac- tive.’ " Sister checked the text. Yes, the words were there ver- batim. By now she felt irritated as well as puzzled. She4- inwardly resented the implication that her companions in her own order were not generous enough "to go all4- s George E. Ganss, the way" in givi~g themselves to God. Were they notS.J.; St. Mary’s Col- cheerfully accepting, like Christ, the vexations of apos-lege; St. Mary’s, Kansas; is the di- tolic endeavor? Something or other in. Mary’s reasoningrector of the Insti- and quotation seemed over-simplified and awry; but sis-tute of Jesuit ter could not be sure that error was there. St. Thomas’Sources. words seemed so clear, and she could not feel comfort- able in opposing him. VOLUME 22, 196~ This incident sets up a problem in the order of prac- tice. It often arises when young persons already decided on religious life are deliberating about the choice of group or institute. In reality the problem of practice stems from one of theory. Hence it is best to try to solve the problem of theory first and then to deal with the practical applications. Was Mary’s reasoning sound? Not fully. Her generous desire to give her all to God was correct and praise- worthy. But she fell into a fallacy too. Virtually every word in her quotation from St. Thomas is a technical term of the thirteenth century or earlier; and Mary was misled because she read modern meanings back into those ancient terms. She and sister only thought they understood the words aright. The Problem o[ Theory When most persons of our day, even the highly edu- cated, hear the term "active life," they think of the ex- terior or observable manner of living religious life among apostolic groups such as the Dominicans, Franciscans, or Jesuits. When they hear "contemplative life" they think of the manner of living among cloistered religious like the Poor Clares, Carmelites, Trappists, or Carthusians, Furthermore, when they read these terms in ancient au- thors such as Saints Augustine, Gregory the Great, or Thomas Aquinas, they tend to attach these same modern meanings to them just as Mary did. This is, of course, an anachronism. For in Gregory’s day there was only one manner of living religious life, the monastic; and even in Thomas’ thirteenth century the division of religious orders into the apostolic institutes like the Dominicans or Franciscans and the contemplative institutes such as the Cistercians was still young. Similar application of active and.contemplative life to apostolic and contempla- tive religious institutes, with confusing variations, over- lappings, and inconsistencies, is frequent even in modern scholarly works of reference,a The Meaning of the Terms What then is the technical meaning of the terms, "ac- tive life" and "contemplative life"? Here we pick up two long and tangled skeins. From Plato until now these terms have been used with constantly changing mean- ings. Often later writers missed the earlier meanings, read their own new interpretations into the earlier words, and created the impression that their later meanings George £. were correct interpretations of the earlier writers. Ganss,. $J. The present article is not one where it is necessary to

REVIEW FOR RELIGIOUS a See, for example, Dictionnaire de th~ologie catholique, v. 13, 2, col. 2169; The Catholic Concise Encyclopedia, p. 110; The OxIord Dictionary o! the Christian Church, p. 338. expound and fully document every step in this long evo- lution. It suffices to present here in summary manner some observations and conclusions from such historical study.2 First, it is important to notice the distinction between a) the interior life of an individual and b)~tiis exterior or observable manner of living among his fellow men. Second, in the ancient Christian writers until and in- cluding St. Thomas, the two terms seldom or never refer primarily to the observable manner of living. They mean the intellectual or volitional life of an individual. Third, in ascetical works active life and contemplative life designate successive but interacting stages of growth in the interior life of a Christian seeking spiritual de- velopment, be he religious or layman. The active life is the earlier stage when, seriously beginning his pursuit of living spiritually, he is struggling against tendencies to vice, learning and practicing chiefly the moral virtues (prudence, justice, fortitude, and temperance), and per- forming exterior works which spring from them. Thus it comprises the two stages of spiritual growth which were later named "the purgative way of the beginners" and "the illuminative way of the advancing." The contem- plative life is the higlier stage when the Christian is prac- ticing chiefly the theological virtues (faith, hope, and love), especially love, and motivated by it is practicing the works which spring from it. Among these works is often a growing desire to withdraw into solitude to con- template God. Fourth, the terms active life and contemplative life come not from the Gospels but from Greek philosophy. Christ summed up His new law or ideal of spiritual per- fection in terms of charity: "Thou shalt.love the Lord thy God with thy whole heart.., and thy neighbor as thyself" (Lk 10:27; Mt 5:48). Later on, Christian writers were endeavoring to communicate this doctrine by means of the terms, concepts, and framework drawn from Greek philosophy. The Alexandrians, prone to use allegorical interpretations of Scripture, found in Martha and Mary respective symbols of the active and contemplative lives discussed in the Greek philosophical tradition. Writers of the West followed them but they worked from a dubi- ous text. The Latin Vulgate and our Douay version has Christ say to Martha (Lk 10:42): "Mary hath chosen the 4. best part, which shall not be taken away from her." But + according to critical texts of the Greek, He said: "Mar- +

s Readers who desire ampler documentation will find it in the Contemplative Li]e following study on which the present article is chiefly based: Sister M. Elizabeth Mason, O.S.B., "Active Life" and "Contemplative VOLUME 22, 1963~ Life": ~1 Study of the Concepts from Plato to the Present, ed. George E. Ganss, S.J. (Milwaukee: Marquette University, 1961). tha, thou art anxious and troubled about many things; few are needed---or only one. Yea, Mary hath chosen the good portion, which shall not be taken away from her" (Westminster version). Many reputable Catholic exe- getes3 think that here Christ, with human friendliness and even humor, was merely telling Martha: "All these preparations are more extensive than necessary, and even embarrassing to your guests. Mary has chosen a good part and she shall not be deprived of it merely to join in this superfluous bustle." We today are far from certain that by His words to Martha Christ intended to instruct us about the active or contemplative lives of the Greek terminology or about their comparative importance. Highlights in the Evolution It is helpful to glance briefly at some highlights in the long history of the changing concepts which, the two terms evoked. The Greek words blos praktikds and blos the6rOtik6s go back at least to the age of Plato and per- haps to Protagoras. Etymologically they mean "life per- taining to doing" and "life pertaining to seeing," and they became the Latin vita activa and vita contemplativa. Treating the formation of a future philosopher-king in the Republic, Plato (427-347 B.C.) desired a youth to go through the stages of a long ascetical training. It com- prised practical experience and mental development un- til at the age of about fifty-five he might reach wisdom, sophia, by contemplating the supreme Good Itself. After that the wise man was expected to engage in political life (blos politik6s) and govern his fellow men in the light of his wisdom. Aristotle (384--322 B.C.) found men interested in three kinds of life: pleasurable, political, and contemplative (Nicomachean Ethics 1, 5; 1095b). He also attached the terms practical and contemplative to the intellect (ibid., 6, 2; 1139a). The intellect as con- templative is concerned with gazing upon truth, and the intellect as practical with knowledge for the sake of doing or making. The Jewish Philo of Alexandria (25 B.C.-40 A.D.) at- tempted to harmonize Jewish theology with Greek phi- losophy. In him, blos praktik6s and blos the6r~tik6s re.. appear as successive stages of religious development: the life of ascetical training and effort and the life of wisdom, vision, and peace. A man should not enter this contem- plative life before the age of fifty. "There is," he say.% "one region of the infants and another of the fully ma- George tured. The one is called ascetical training and the other Ganu, $.$. is designated wisdom" (De Migratione Abrahae 9, 46). Similar doctrines recur in Clement of Alexandria (1507- REVIEW FOR RELIGIOUS See, for example, B. Orchard et al. (ed.), ,4 Catholic Commen- 56 tary on Holy Scripture (London: Nelson, 1953), p. 954. 220) and receive great development in Origen (1857- 253?). Origen, too, seems to have been the first to regard Martha and Mary as types of the active and contempla- tive lives. This concept of the two lives as stages won. acceptance in the West, especiaiiy.~h_r.~ugh Evagriu~0f?Pontus (d. 393) and Cassian (c. 360~35). Cassian presents in his Institutes the ideal of the ascetical life (vita actualis), and in his Conferences the ideal of the contemplative life (vita theoretica or contemplativa). Christ’s ideal was one of perfection through charity toward God and the neighbor (Lk 10:27). In Evagrius there is a tendency to subordinate this ideal as a means to the Greek ideal of perfection which consists in wisdom or gn6sis. Thus the ascetical life of the moral virtues is viewed chiefly as a means to contemplation of God in solitude, and complete abandonment of activity in the affairs of the world becomes regarded as a necessary con- dition of perfection. Even works of charity, instead of being as they are in Christ’s view a means to growth in merit and charity, seem a hindrance to contemplation or wisdom. An artificial conflict, not clearly found in the Gospels, has been created between the works of the ac- tive life and perfection or contemplation.4 Ever since then this conflict has been for Christian thinkers a source of trouble, anxiety, inconsistency, and tortuous thought. In this stream of development in the West there are three giants: Saints Augustine, Gregory the Great, and Thomas Aquinas. Augustine (354-430), made even his busy life as a pastor and efficient administrator of a diocese a con- tinuous search for knowledge about creatures (scientia) which he hoped would lead him to wisdom (sapientia). In his concept wisdom is knowledge of God transfused with joyful love: frui Deo caritate. Like Philo and the Alexandrians, Augustine regards vita activa and vita contemplativa chiefly as stages of progress in interior life. "Two lives are held out to us in the Body of Christ... one temporal in which we labor, the other eternal in which we shall contemplate the delight of God.,’~ Elsewhere he designates the two lives by another descriptive term, virtus activa and virtus contemplativa, the urge or drive toward purifying the soul from vices and that toward a loving gaze on God: Two virtues have been offered to the human soul, one active and the other contemplative .... By active virtue one labors to ÷ purify his heart for the vision of God; by contemplative virtue

~ See Bede Griffiths, O.S.B., "John Cassian," Month, v. 21 (1959), pp. 349-52. ~ Contra Faustum 22, 52 (PL 42, 432); Tractatu.~ in Evangelium VOLUME 22, 196~ Joannis 124, 5 (PL 35, 1973); The City of God 8, 4 (PL 41, 228). he is at rest beholding God (De Consensu Evangelistarum 1, 8 [PL 34, 1045]). Augustine also saw--and established in the West--Mar- tha and Mary as types of the active and contemplative life. In the City of God (19, 1-3 and 19 [PL 41, 623-627 and 647]) Augustine wrestled unusually well with a problem completely different: that of three exterior or observable manners of living, the busy one of engage- ment in human affairs, the leisured one for pursuit of truth, and the mixed manner containing something of both. Here Augustine has used a changed terminology: vita negotiosa, vita otiosa, and vita ex utroquoque genere temperata (19, 1); or genus vitae negotiosum, otiosum and compositum or temperature or modificatum (19, 19). His use of the synonym mores vivendi (in 19, 19) is fur- ther evidence that he really meant exterior manners of living, not stages of interior life as he did by vita activa and contemplativa. This change of terminology has been largely overlooked. How much time to devote to charitable works for the neighbor and how much to prayer or study is a practical problem which has vexed almost every pursuer of per- fection, Augustine included. His beautiful solution is that one must engage to some extent in both; and it makes little difference which of the three manners of living he is in, as long as in it he is steadfastly seeking God. Among those three manners of living, the leisurely, the busy, and that composed of both, anyone can without detriment to his faith lead his life in any one of them and attain to his eter- nal rewards. Nevertheless there is an important question: what should he hold on to because of his love of the truth, and what should he give up because of his duty of charity? No one ought to remain leisurely in such a manner that in this leisure he fails to think of benefits to his neighbor; nor to be sO occupied with business that he fails to seek opportunities for contem- plating God .... Our love of the truth makes us yearn for a holy leisure; but the necessity of practicing charity compels us to take up business in proper measure. If no one imposes this burden upon us, we ought to devote ourselves to the penetra. tion and contemplation of truth. But if the burden is imposed we should carry it to fulfill that necessity of charity. Yet not even in these circumstances are we obliged to abandon com- pletely our pleasure in the truth. Otherwise, with this delight + withdrawn, that necessity might overwhelm us (City o[ God 19, ÷ 19). ÷ In Augustine’s theory, a man can exercise contempla- George E. tive interior life in any of the three exterior manners of Ganss, living. The same is true of active interior life. Unfortunately, later writers overlooked Augustine’s REVIEW FOR RELIGIOUS important distinction, and the confusion was begun. 58 They applied his teaching about manners of living to active life or contemplative life where it did not hold true. Modern translators,e for example, render his genus vitae otiosum by "the contemplative life," genus... gotiosura by "the active life," and genus.., corapositum by "the mixed life." In general, the farther removed in time men were .from the intellectual atmosphere of Alex- andria the less were’~they aware of the basic meaning of the two lives as successive stages of growth in the interior life of an individual. St. Gregory the Great (540-604) disseminated. Augus- tine’s doctrines in a manner intelligible to the people of his era. In Gregory the active life still means basically the earlier stage of interior life motivated principally by the moral virtues; and contemplative life is the higher stage motivated chiefly by the theological virtues, which in turn motivate the contemplative anew to help his neighbor.7 However, the practice of the moral virtues results in observable works such as paying debts or feeding the hungry, while the exercise of the contemplative life often prompts a withdrawal into solitude. Gregory habitually wrote about the two lives in terms of the observable works which spring from the two sets of virtues. For ex- ample, he spontaneously struck off what Dora Cuthbert Butlers regarded as "the classical definition" of the two lives: The active life is: to give bread to the hungry, to teach the i~norant the word of wisdom, to correct the emng .... to tend me sick .... But the contemplative life is: to retain indeed with all one’s mind the love of God and neighbor, but to rest from all exterior action, and cleave only to the desire of the Maker, that the mind may now take no pleasure in doing anything, but having spurned all cares, may be aglow to see the fa~e of its Creator (Homilia in Ezechielem 2, 2, 8 [PL 76, 952]). Gregory’S works were for centuries highly influential in the monasteries of the West. He perhaps overlooked Augustine’s distinction between interior life and man- ners of living; and his stress on the exterior works issu- ing from the two lives~made it easier for later generations to be ignorant of that distinction. However, Gregory did urge those in the stage of contemplative life to strike a balance between contemplation and apostolic works similar to that of Augustine.9 Gregory also taught that o See, for example, M. Dods, The Ciiy o] God 19, 1-3 and 19. ~Moralia 6, 59-60 (PL 75, 763-4); 30, 8 (PL 76, 526-7; Homilia in Ezechielem 4, 4 (PL 76, 975-6). See also Sister M. Elizabeth Mason, op. cir., pp. 73-4. Active or SCuthbert Butler, Western Mysticism (London: Constable, 1927), Contemplative Li]e p. 171. °See, for example, Liber Regulae Pastoralis 1, 5 (PL 77, 19); VOLUME 22, 1963 Moralia 28, 35 (PL 76, 467). 59 some temperaments are better fitted for external activi- ties and others for tranquil contemplation,x° When St. Thomas Aquinas (12257-1274) took up a topic he first read the chief earlier writers about it. Then he thought the subject through for himself and worked his predecessors’ ideas into his own system. In treating the two lives Thomas drew more of his quotations from Gregory than from any other author. By active and con- templative life Thomas too means the interior life, in- tellectual or volitional, of an individual. To refer to external works he uses the precise term opera vitae ac- tivae, the works which spring from active [interior] life. Thomas created a new framewbrk by changing the Pla- tonic basis of division, stages of progress, to one that is Aristotelian: a person’s dominant inclination (inclinatio or studium) to use the intellect as practical or’ as specu- lative. Its use as practical leads to active life and then to the works it prompts, such as nursing the sick, while its use as speculative leads to contemplative life. Into this new framework Thomas nicely fitted Gregory’s ideas. Active life is especially the ascetical struggle to over- come defects and acquire virtues, especially the moral virtues which dispose one for contemplation (Summa Theologiae, 2-2, q.180, a.2; q.181, a.1). Active life issues naturally into works of charity for the neighbor (q.182, a.2). Contemplative life is the applied inclination to con- template truth (q.179, a.1), especially God, the supreme Truth and Good. Love moves one to turn his attention to God, and the contemplation becomes transfused with love (q.180, a.1). This height of charity stimulates the man anew to the works of the active life--sometimes even to sacrificing the sweet leisure of contemplation to per- form charitable deeds (q.182, a,2). It is true that the works of the active life sometimes hinder the act of con- templation, for a man cannot fully attend simultaneously to exterior activities and divine contemplation (q.182, a.3). Nevertheless these works can always be a means of growth in sanctifying grace and its concomitant charity. Thus the active and contemplative lives mutually sup- port each other, and either or both can be a means of increasing charity, the true essence and measure of spirit- ual development or.perfection (q.183, a.4, ad 2; q.24, a.9). Charity is the root of merit, and the contemplative life pertains directly to the love of God. Therefore this 4. life is, taken in the abstract, more meritorious than the ÷ active life which pertains more directly to the love of the neighbor. But in the concrete circumstances of actual George E. Ganss, $..L living, one man may merit more by the works of the active life than another by contemplative life--for ex- REVIEW FOR RELIGIOUS ample, when because of love of God he, like Paul (Rom 6O ~o Moralia 6, 57 (PL 75, 761). 9:3), relinquishes the sweetness of contemplation to in- crease God’s glory by working for the neighbor (q.182, a.2). Thomas quotes Gregory with approval to teach that some men possess temperaments more suited for the works of the active life;~othe~r~ have temperaments better fitted for the quiet of contemplation. Each man should devote himself most to those works for which he finds himself best fitted, whether they happen to be those char- acteristic of the active life or of the contemplative (q.182, a.4). Thomas held only two, types of interior life, the active and contemplative; but he also knew and taught Augus- tine’s three exterior manners of living, the leisurely, busy, and mixed (q.179, a.2, obj. 2 and ad 2; q.181, a.2, ad 3; q.182, a.1, ad 3). A man in the active stage of in- terior life--an incipiens or a progrediens--can live in any one of the three manners of living. The same is true of one who is a per[ectus in the contemplative stage (q.24, a.9; q.183, a.4). In the centuries after Thomas the technical meanings of the two lives and the sharp distinction which he took from Augustine fell more and more into oblivion. Espe- cially among the jurists of the sixteenth and seventeenth centuries, Augustine’s "mixed manner of living" became known as "the mixed life" of religious who devote part of their day to prayer and part to apostolic work. Clois- tered religious were said to lead the contemplative life and apostolic religious the active life. Crisscrossings and confusions of every sort arose and still plague us today.

Back to Mary Berthold’s Norm By now it is clear that Mary Berthold did not rightly understand St. Thomas’ words: "The contemplative life is simply more excellent than the active.’, In the context of his thought and in modern terminology, his statement conveys the following message. Consider the interior life of a highly developed person (per[ectus) who is in the unitive stage of spiritual prog- ress (via unitiva). He is motivated chiefly by faith, hope, and especially love, and his dominant inclination is to use his intellect and will upon God. Then contrast the interior life of one who is beginning or advancing in the purgative or illuminative stage of spiritual progress (in- cipiens, in via purgativa or progrediens, in via unitiva). He is motivated chiefly by prudence, justice, fortitude,Art.~w or and temperance which prompt him to works such as re-~ontemplative Lile straining evil inclinations, paying debts, and helping the needy; and he often uses his intellect and will on some-VOLUME 22, 1963 thing less than God. Taken in the abstract, the contem- plative interior life of the former is more excellent than the active interior life of the latter. That message, clear as it is, should be balanced by what St. Thomas states elsewhere. In the concrete cir- cumstances of actual living, one man can please God more and merit more by the works of the active life than another does by contemplation. By nature and tempera- ment some men are better suited for an apostolic manner of living and others for’a contemplative. Each one should try to discover the manner of living in which he with God’s grace is likely to increase his charity the most. Mary, then, drew from St. Thomas’ statement an over- simplified and incorrect norm when she was deciding upon an order. What criteria, more correct in the order of practice, could she have used? Applicatidn of the Norms in Practice The preceding part of the article revealed that through misinterpretation Mary Berthold drew an over-simplified and unsafe norm from St. Thomas’ words, "The con- templative life is simply more excellent than the active." We are now in a position to discuss some other norms and their application in practice. With some young men or women who are deliberating about consecrating their lives to God, their first and per- haps only thought is that of vocation to a definite group or order. Ordinarily a counselor should do nothing to unsettle these young persons. Rather, he should help them to increase their knowledge and esteem of that group and to deepen their spiritual motivation to em- brace it. But with others--such as Mary Berthold or perhaps her brother Jack--the first decision is a general one: to embrace religious or priestly life. This leaves Mary or Jack with another decision yet to be made: which group shall I choose? Now the counselor’s function becomes something slightly new: to lay out the field of practical choices and give him guidance by which he can make his decision more intelligently. To which group of sis. ters, brothers, or priests does God seem to be inviting him most strongly? The problem confronting Mary or Jack is not one of controverted theory: which is the most excellent order or group? Rather it is one of practicei along this line: "For which group have I with my personality been best fitted by God?" Perhaps the best norm at hand for this decision is the Ga~u, $4. one already given in a previous article on the subject of vocational counseling: "In which of these groups am I REVIEW FOR RELIGIOUS (with the personality which God gave me, and with nay 62 temperament, and with my particular talents or abilities) likely to increase my sanctifying grace the most?" Variant wordings, of course, can be used; and among them can be: "In which group am I likely to bring greater glory to God?" Or: "In which group am I most likely to in- crease that charity in which the essence of ~perfection consists?,,l~ ..... That is a norm of the supernatural order. But the ad- visee, being still young, is inexperienced. If he moves too quickly he may make an imprudent application of the norm and lead himself into a state’of violence where he may not successfully weather for long the storms of daily living. For example, Mary with a liking for teaching and a distaste for nursing might choose an order engaged chiefly in nursing, or vice versa. Her reason might be the erroneous supposition that one manner of living is more meritorious than another merely because it is more diffi- cult. Hence there are many other factors, many of ~em in the natural order, which the young man or woman will do well to consider. They furnish preliminary informa- tion and norms to apply before he makes his final deci- sion chiefly by means of the supernatural criterion. Here are some examples. He may well ask himself: "Ten .or twenty years after profession Or ordination, what kind of consecrated life shall I like to be living? One with much of the day de- voted to singing the praises of God by means of an Office, or one with some other type of spiritual emphasis? What kind of work shall I like to be doing then? Nursing, or teaching, or parish work, or social work, or that of a foreign mission?" He may do well, too, to obtain one of the books which contaih a brief description of each reli- gious group in the United States. From the many con- gregations treated he can select a few for further investi- gation by reading about their founders, their best known" members, their history, or their emphasis in the spiritual life. Advisee and counselor alike can gain perspective by considering how the various groups of dedicated persons arose in the Church. Christ entrusted the pastoral care over His faithful to ~he bishops who were to function under the supreme bishop, Peter. Soon afterward each diocese had a bishop who ministered to his inhabitants; and he soon had more work than he alone could do. To ÷ help him in these pastoral duties he gathered his dio. ÷ cesan priests. It was natural and proper for each bishop ÷ to be chiefly concerned about his own territory. Active or But as time passed opportunities or needs arose which transcended diocesan lines. Some men felt compelled by u See George E. Ganss, S.J., "Prudence and Vocations," l~vmw FOR RELIO~OUS, V. 21 (1962), pp. 434-42, esp. p. 437. grace to retire into desert solitude to live with God alone and for Him, others to encourage one another in God’s service by means of community living, others to engage in missionary excursions to distant lands, others to try to remedy spreading materialism or waxing heresy or collapsing discipline. Hence arose saints such as Anthony, Benedict, Scholastica, Augustine of Canterbury, Francis, Clare, Dominic, Ignatius, Angela, or Teresa. Each at- tracted companions to help him, and in time a new order had grown up in the Chiarch. With her official approval every one of them had a common end: the .perfection of its members through increase of grace and charity. Each had a more specialized end, too: to do work necessary to fulfill the opportunity or need which had evoked its birth. By the time we reach our era we find a fortunate result. In the Church we find a great variety of religious groups, each a.dapted to some need or opportunity. Some are cloistdred orders where the members devote as much time as possible to contemplation; their apostolate is exercised through prayer which wins graces for their fellow men. Other groups serve God both by formal prayer and the more informal prayer which apostolic activity is; it is by means of doing the work which the Church entrusted to the order that the members work out their spiritual per- fection. Conversely, a fit individual who through grace desires to dedicate his life to God can find a group suited to his own particular personality, talents, temperament, inter- ests, and the like. Traits of character such as these are often signs that God is inviting a youth to one group more strongly than to another. God did not see fit to give to each person the ability and temperament fit to make him a teacher or a preacher or a pastor or an admin-. istrator or a nurse. Some have personalities which wil! thrive spiritually in a contemplative cloistered order; but in an apostolic order they would perhaps be distracted from God too much or overwhelmed by the load of work. Others have temperaments such that they are likely to stimulate their .own spiritual growth most through en- ergetic effort to help their fellow men; but in cloistered living they might grow too restless or introspective or nervous. As St. Paul has told us (1 Cot 12:6-11; Rom 4. 12:6-8), there are in Christ’s Church varieties of persons 4. and of functions. The task of each generous yotmg 4. Christian is to try to think out.prayerfully in which group George E. he is likely to serve God best. He must be satisfied with Gans~, $.1. an honest and careful conjecture, like that which must be used by one selecting an investment for money, He REVIEW I:OR RELIGIOUS cannot get the certitude which comes from solving a problem in mathematics. The Church’s official approval of the constitution of a religious institute is her guarantee that anyone who lives up to its constitution and spirit will,,,be led to a high de- gree of sanctifying grace and the accompanying charity in which oerfection or sanctity consists. ,Therefore if Mary Berth’old lives up.,~t0.~the.constituti0n~.~n~pirit of an apostohc mstttute, she is going all the way m g~v~ng herself to God, just as truly as another girl who does the same in a contemplative institute. It is not what one is doing which merits most before .God but rather the fact that he is doing what he is to the prudent best of his ability and because of love of God. We can now sum up these suggestions for practical norms in choosing an institute. After the young man or woman has acquired sufficient background by investiga- tions roughly similar to those sketched above, he can per- haps, with his counselor’s guidance, proceed in this order. First, apply the norms basically natural; they will pre- pare the way for the prudent application of the super- natural norm on which the final decision should be chiefly based. "Ten or twenty years after profession or ordination, what kind of dedicated life shall I like to be living? What type of work shall I like to be doing? In which group am I most likely to persevere as a good and happy priest or religious?" Second, apply the supernatural norm. Prayerfully con- jecture: "In which group am I, with my personality and particular talents, likely to increase my sanctifying grace the most?"-~or, in other words, "to bring greater glory to God?" Sometimes Mary or Jack will by these means reach a decisive conclusion. Such clear-cut decision is a great help to steady application during novitiate training and to deep and firm acceptance of religious living. Almost always religious life contains some features which please and some which irritate human nature. To be happy and well adjusted one must decisively accept the whole pack- age. But sometimes even after using the investigations and norms suggested, Jack or Mary will find himself still undecided between two or more groups. He thinks he can adjust himself to any one of several, and the features he likes or dislikes in each add up to about the same weight. In this case he must make a decision something4- like this. "Dear Lord, I have done my best to think out with Your help in which group I shall serve you best. The reasons for institute A and for institute B appear approximately equal--although those for B appear just a little stronger. Well, Lord, I hereby choose institute B. I shall try my best to adjust myself to it, and to live and work according to its constitutions and spirit; and then to forget about what might have happened if I had chosen the other." A choice such as that is by necessity somewhat arbi- trary. But it is clear, based on adequate knowledge, and decisive. Jack or Mary, with help perhaps from his or her counselor, has laid a sound natural basis on which the supernatural edifice can be raised. There is good hope that with God’s helping grace he will have the interior fortitude to go the rest of the way.

4. 4-

~anss, S.].

REVIEW FOR RELIGIOUS 66 JORDAN AUMANN, O.P. The Interior Life and the Apostolate

One of the more common complaints voiced by modern religious concerns the conflict between the interior life and the apostolate. Some religious would like to put a limit to apostolic activity so that there would be more time for the cultivation of the interior life and a more conscientious practice of religious observances. Others are equally vehement in calling for more intense and more extensive apostolic action in view of the needs of the times. There are good reasons to justify each of these atti- tudes, but we must beware of exaggerations. There is no intrinsic conflict between the interior life and the apos- tolate; they are perfectly compatible. Therefore, if ten- sions arise and if there appears to be a conflict between the two, it is not because religious must choose one to the exclusion of the other, but because individual religious have not understood how to adapt the one to the other. Pope Pius XII spoke several times about the danger of "the heresy of action" and the cultivation of a "machine- age mentality"; but he likewise urged religious to pre- pare themselves as well as possible for their work in the apostolate and to give themselves to it with a spirit of complete dedication. By its very nature the religious life is orientated to the pursuit of perfection. Whether a religious be in the con- templative life or in the active life, the goal is always the same: personal sanctity. This, indeed, is the purpose ÷ for which Christ instituted the religious life: "If thou wilt ÷ Jordan Aumann, be perfect, then come, follow Me." Not that the striving O.P., is professor of for sanctity is the exclusive obligation of religious; far moral theology at from it. When Christ expressed the precept of striving for De Paul Univer- sity: 1125 East 50th perfection--"Be ye perfect as your heavenly Father is Street; Chicago 15, perfect"--He was speaking to all Christians of every walk Illinois. of life. So also when St. Paul wrote: "This is the will of God, your sanctification," he was addressing Christians in VOLUME 22, 1963 general. 67 Religious, however, are a select group, a class apart, not because they have the obligation to become saints, but because they have taken public vows to that effect and have by their religious profession embraced a state of life which is dedicated primarily to the pursuit of sanctity. The Church emphasizes this essential characteristic when she states in canon law that a religious institute is a so- ciety approved by legitimate ecclesiastical authority whose members, in accord with the particular laws of their in- stitute, profess public vows, whether perpetual or tem- porary, and by these means strive [or evangelical perfec- tion (c. 488, § 1). But if religious belong to a state of life which is quite distinct from that of married persons or that of individu- als who remain in the world unmarried, it logically fol- lows that the means by which they strive for personal holiness will likewise be distinct. Certain basic means for growth in Christian perfection are offered to all Chris- tians and are necessary for all Christians; for example, the sacraments, observance of the commandments, the prac- tice of virtue and practices of mortification suited to one’s needs. But religious, as the Code of Canon Law states, are to observe not only the ordinary precepts and command- ments but also the evangelical counsels of poverty, chas- tity, and obedience (c. 487). In addition, they are bound by profession to practice the evangelical counsels and utilize the general means to sanctity as specified by the constitu- tions of their particular religious institute. This fact should serve to underline the important role of religious observances in the striving for perfection; for once pro.- fession has been made according to the constitutions of a particular religious institute, the individual religious has assumed an obligation to strive for personal holiness within the framework of those constitutions. If the religious life involved nothing more than de- parture from the world into a cloister, the profession of vows and the acceptance of a set of constitutions by which one’s striving for holiness is regulated, there would be few complications or tensions, except those which arise from the struggle against one’s personal defects and weaknesses. But this type of religious life cannot be found outside the cloisters of the contemplatives; by far the majority of religious are in the world, engaged in some form of the ÷ apostolate. Upon them, therefore, falls the arduous task ÷ of maintaining the delicate balance between religious observances, and external activity, between the interior life and the apostolate. Sometimes, in fact, as we see from ]. A~mmm, OJ~. the history of religious institutes and from the admoni- tions of Pope Plus XII, it is necessary to adapt religious REVZEW FOR RELIGIOUS observances to the apostolate or abandon certain tradi- 68 tional practices altogether. However, the adaptation or suppression of certain re- ligious observances must come from above, from the major superiors, the chapters, or ihe.Holy See itself; there can be no reform or adaptation from below. Meanwhile, we must repeat that there is nothing intrinsically con- tradictory between the interioi;, life and ~the~a~ostolate. The religious has as a primal" obligation "th~ pursuit of personal holiness; the religious in an active community likewise has an obligation to the apostolate to which his particular institute has been committed by the Church and the work to which he as an individual has been as- signed. The first thing, therefore, that any religious should understand with the greatest possible clarity is what constitutes Christian perfection. It does not consist in re- ligious observances as such nor in the apostolate as such. It is not what we do that makes us holy but the love with which we do it. Christian perfection or sanctity consists in charity, as Christ Himself stated: "Thou shalt love the Lord thy God with thy whole heart and thy whole soul ... and thy neighbor as thyself." It is love that makes saints, whether the person in question be a contemplative nun like St. Therese of Lisieux, an apostolic religious like St. Frances Cabrini, or a married woman like St. Elizabeth of Hungary. Everything else in the life of a holy Christian is either a means to greater love or an outpouring of the love already possessed. The perfection of charity which constitutes sanctity is not, however, a vertical line which terminates in God and rests there. Love is active, diffusive; it cannot’ be idle, whether it be human love or divine love. For that reason the precept of charity is twofold: love of God and love of humanity in God. The contemplative as well as the apos- tolic religious is bound to practice this love of neighbor, although each in his own way. And whether it be a ques- tion of the contemplative’s prayers and penances for the world or the external apostolate of: the active religious among the faithful, in each case the expression of one’s love of neighbor should be an overflow and even a mani- festation of one’s love of God. In this sense, the apostolate is not for the sanctification of the apostle but for the sanctification of those to whom the apostle is sent. Here, then, is a consideration which will be extremely efficacious in forestalling the tensions and anxieties that + trouble certain religious engaged in a demanding apos- + tolate: the religious should learn to supernaturalize all + his activities, whether they be works of the apostolate or religious observances, so that whatever he does proceeds from his love of God. Whether he be doing the works of a Martha or a Mary, it is not what he does that makes him holy but the love w.ith which he does it. There is another sense in which the works of the apos- tolate can also be utilized as means for greater perfection. The religious who are engaged in the various spiritual or corporal works of mercy may do them out of a purely human or even mechanistic spirit or they can use them for growth in personal sanctity. For although the essence of sanctity is charity, the perfect Christian is such only when he has cultivated and perfected the virtues that are proper to his state in life. And what are the virtues proper to an active religious? Not those alone which are fostered by the religious observances but those also which are necessary for a fruitful apostolate. Hence, the apos- tolic religious grows in virtue by practicing virtue in his field of the apostolate. This consideration should like- wise be helpful in preserving the continuity between the interior life and the apostolate. Whatever the religious does out of obedience and charity is a stepping stone to greater sanctity. That there are special dangers in the. apostolate should be evident to all who are engaged in the apostolate. It is no easy task to be in the world but not of the world. There is, moreover, a strong temptation to become too involved in a selfish way in the work that is done in the apostolate; sometimes there is a disguised self-seeking, whether by way of ambition or mere self-satisfaction. Christ warned Martha about this when He g.ently scolded her for being "busy about many things." It was not the work itself that Christ condemned, nor Martha’s concern for Christ’s welfare, but simply that she was "fussing" too much, that she was too involved with her activities, that she was in danger of making a goal out of that which is only a means. We cannot doubt that Martha loved Jesus with all her heart, but her love was in danger of be.- coming misdirected somewhat by her undue concern for getting things done. When souls inAove with God reach the sublime heights of charity, their concern is no longer primarily fixed upon themselves and their own eternal salvation, nor do they sigh to be dissolved and to be united with God in beatific love. Rather, they experience a thirst for souls and a tremendous zeal for the apdstolate. It is no wonder, then, that the Church has named a contemplative, St. Therese of Lisieux, as co-patroness of the foreign missions and that St. Thomas Aquinas stated that the apostolic form of religious life is the most excellent of all. This should serve as a great consolation and a stimulus for all religious engaged in the apostolate. This is indeed a .L Aumann, O.P. sublime vocation: to dedicate one’s whole life to the salvation of souls for the greater glory of God. REV;EW FOR RELIGIOUS ~0 MICHAEL SWEETMAN, S.J. Points for. Meditation

Every evening all around the world thousands of men and women sit down to prepare "points" for their morn- ing meditation. Undoubtedly the main purpose of this performance is to form and fix the intention of praying in the morning. If there is no determination and desire at night, there will probably be no prayer, no matter how elaborate ’the points; if there is a.sincere intention in the evening, there is likely to be some prayer in the morning, though it may be unnecessarily dry if the points are un- satisfactory. There is an hour or half hour fixed for mental prayer every morning. If it is spent in boredom, waiting aim- lessly for the time to be almost up before the plunge is taken, we shall certainly feel frustrated afterwards, ex- asperated or stupefied. Meditation becomes a strain and prayer a burden not from any energy we expend upon them but from holding back, hesitating and from fear or unwillingness. We are in a time of prayer, we are in a position of prayer, our sense of duty prevents us doing any thing else; but we are not praying. Could there be a more uncomfortable state of mind? If our "points" are to be a success, they must prevent this happening; they should not only strip .us and leave us shivering on the bank but should painlessly induce us, while doing them, to enter the refreshing waters of contemplationl Of course the effective preparation of points demands self-denial of the deepest kind. It means putting oneself under the influence of God exclusively; it means remov- ing active resistance in the form of other interests, books, people, ideas; it means removing passive resistance in the 4. form of disinterest, feelings of monotony, and sheer 4. weariness. This laying of oneself open to the influence of God, this acceptance of His will without reserve is the Michael Sweet- best preparation for prayer; it is indeed the beginning man, S.J., is spirit- ual director at Mill- and end of prayer. There is here a true emptying of self town Park; Dublin coupled with an urgent invitation to God to fill the va- 60 Ireland. cant space. We present ourselves to Him as a soil without water, a "terra sine aqua Tibi." VOLUME 22, 196) As to the method to follow, there is of course no al- ternative to making your own points. Whatever book you may be using, in the end you must seize on a few thoughts or motives that suit you and which you believe are capable of leading you in your .present conditions to converse with God and able to stir in you the desire to serve and love Him. Such germs of prayer may have been picked up almost at random during the day; they may arise from almost any experience you have had; they are the points you want. But you usually need, at the end of a tiring day, some stimulant to bring them to your atten- tion; you even need a certain amount of spoon-feeding. But unless there is some responsive activity from you, nothing will happen now or in the morning. No medita- tion could be completely ready-made. The hopeless quest for an automatic meditation-pro- ducer makes us all irritated with the "points books" which are actually to be had. We object to them on two main grounds: either they are formal and dry-as-dust or they affect spurious and extravagant emotions. If they do not develop the. point, they are mechanical and un- inspiring; if they do develop it, they are imposing the author’s own conclusions and reactions on the medita- torl So we alternately blame the points books for being mere quarries, stony, and for being fully furnished houses, but with ugly furniture and the wrong-colored paper. Certainly some of them over-do the build up; as well as giving you a thought, a scene, and some hoped- for resolution, they there and then give vent to the emo- tions they presume to stir. This is cold-blooded and may seem insincere and even absurd. Quite often in the older books one might be addressed like this: "Vile and un- grateful s0ul, think of this mystery." But even such a. hostile and contemptuous outburst does not preclude the possibility of coming across some simple and helpful ad- vice such as this: "Your best means of deserving the graces of Jesus Christ is by the sincerity and greatness of your desires." You pick on what you want; you can with- out a qualm neglect the subsequent admonition to "blush, seek pardon," foreseeing that it would hardly be a profitable occupation alone in your cell at 6.00 A.M. on a cold March morning to try to work up a blush. But to have a little, laugh might wake you up, and certainly to disagree with the points proposed may be a very good way of preparing for meditation. For instance, when you are told, "During so many years of religious life, you have never, alas, tasted a drop of that ineffable joy which souls that love Jesus Christ experience in suffering," you M. Sweeiman, S.]. may hotly deny the condemnation, having a" firm con- viction that peace is not to be found anywhere else. REVIEW FOR RELIGIOUS There is certainly no advantage in "cussing" at yourself for not having a sentiment which is in fact one of your deepest. But it would be strange if you were not able to blame yourself for not living up to your conviction. There is, though, nothing more stupefying than trying for an hour to convince yourself, intellectually, of a be- lief which you already hold; there is surely a touch of in- sanity about struggling~yidle~tly to get~tb~.Where you arel It is our purpose r’~ith& t~ advance~ frown ~here we actually are, and it is reasonable to resent being forever pushed back to the very beginning. The authors gener- ally, for one reason or another, presume that we have everything to learn, that we are perverse, sluggish, mul- ish, and in need of being beaten into action; on the other hand their treatment may sometimes, if taken too much to heart, beat us into insensibility. They are urging a vital, dramatic conversion when perhaps you need some- thing unemotional and simple. It is for us to switch down the volume from [ortissimo to pianissimo to suit our- selves. More recent books take into account the fact that ordinarily a person is either in a state of dryness and dullness, in which case sound and fury will only disgust and depress; or he is in quite good running order, in which case he does not need a fire to be lit under him to get him stai’ted. He is willing to start and awaits an en- couraging sign as to where he is to go. Where do we want to go? What should be the matter of our meditation, the substance of our points? Well, first of all prayer is not concerned principally with the acquisition of natural virtues. Long drawn out pleas for patience, kindness, self-control, energy, and so on, are out of place in time of prayer. What is wanted from prayer is the power, the grace, to do all these things in a supernatural way that will link us more closely with the Son of God as members of His Body. Patience, courage, friendliness, hard work---all these things the pagans can possess without ever a prayer. We too must exact such qualities from ourselves largely by our own efforts and without demanding any extraordinary intervention from God. If a man who is indifferent or even hostile to the faith can have these virtues from natural motives, it is surely up to us to reach their standards from the same motives and only call in supernatural help for super- natural achievements, for a generosity that exceeds rea- sonable goodness, for a pervading quality of sanctifying grace which makes our actions meritorious of eternal4. life. Really to act for God, to live "in Christ," that is the4. work of grace, that is matter for prayer; how to make4. way for the Spirit, that is the constant subject of truePoints meditation; to welcome Him when He comes, that isMeditation prayer. Is the contention then that there must be no prayerVOLUME 22, 1963 about natural virtues and faults? No. There may well be thought and prayer fibout them. The contention is that we should not expect grace to do the work that the will can do under the "ordinary" influence of God; that failure in purely natural goodness should not be attrib- uted to lack of grace. People who are professionally re- ligious often compare badly with the non-religious in human good qualities; this can and must be attributed to natural causes. We may certainly pray for the courage to attain them; but it is here that we need the convic- tion that even if we do reach the highest standard of natural behavior we are still unprofitable servants, we have only done what was to be expected of us. We have much further to go. It is that further journey which must absorb most of our time and energies in prayer. There must be instilled into all actions something that "avails us unto life everlasting," something that makes them the actions not of a servant even the most careful, but of a friend, a son, a daughter. Praying, then, to do our simple duty as creatures should be a brief and businesslike re- quest; praying for a share in Christ’s divinity, for a sip of His redeeming chalice, a desire to have part with Him, all this is something that comes purely from God; it is an endless, calm, mysterious process, an interchange of love which only eternity can satisfy. It is unnecessary, and perhaps impossible, to spend an hour every morning planning how to improve your be- havior. There may be room for improvement, but hardly all that room. The subject, too, self, is not as interesting as all that. What we need is an infinite subject--God; Something, Someone you can put before your mind and gaze at, and just stay gazing dumbfounded. The con- stant need is for a subject that can be accepted calmly, steadily, and for a long time; something of supreme im- portance. It is futile to make elaborate reflections on trivialities, trying to fix your mind for sixty dreadful minutes on something that. is not big enough to hold it. Whatever considerations may be used to open up the subject, in the end the subject of meditation must al- ways be an eternal satisfying truth. If anyone thinks he has exhausted the interest of such matters he is in need of a long holiday or a long retreat. You can always be dumbfounded glad at the presence or the mercy of God;, you can always be dumbfounded humble at your own + contrasting perversity which still never robs you of your ÷ value in the sight of God. However much we may change ÷ our point of viewing, we end up looking at the same things; for there aren’t so many things that really matter; M. Sweetman, $.]. one thing is necessary, and one is good, God.

REVIEW FOR RELIGIOUS RICHARD A. McCORMICK, S.J. ,,,Heterosexual Relationships in Adolescence

Heterosexual relationships1 in adolescence are im- mensely important. Perhaps the reason could best be stated by saying that sexuality is but the human person- ality as expressing itself in a certain area. Hence these relationships both express and solidify habitual person- ality responses and patterns. Of the many aspects of these relationships which merit attention, we shall focus on chastity in the relationship. This is the aspect which often emerges as most confusing and problematic for the ado- lescent; hence it is that which will frequently bring him to us for guidance and direction. While chastity~in hetero- sexual relationships is not the most important problem of adolescent growth (even though it may often appear to be), the problems of youthful chastity do provide us with an opportunity to do great good or harm at an im- portant stage in the adolescent’s maturing process. I should like to treat this subject under three general titles: (1) Catholic concept of chastity in premarital re- lationships; (2) obstacles to growth in chastity; (3) lthe structurepractical of suggestions,an approach to these obstacles and some i!

+ Catholic Concept o] Chastity in Premarital Relat n- ships + + When heterosexual relationships are viewed from .he Richard A. Mc- single point of view of sexual expression, the ideal torCormick, S.J. is pro- lessor of moral the- goal of the relationship should be chastity. Because ttiisology at West is so, it is crucial that the adolescent guide have a soundBaden College, West notion of what this means. Too often all chastity is con-Baden Springs, In- ceived of and presented as mere external abstention frowndiana. 1 This is the text of a paper given June 19, 1962 during a work- VOLUME 22, 1963 shop on adolescence at the Catholic University of America. 75 certain rather sensational acts and avoidance of their effects. Hence many youngsters are led to think of chastity as a static negation, a pointless plateau of control where one frustratingly bides his time until the bridal chamber is flung open to him, a temporary and exasperating truce with the howling dogs of young concupiscence. Clearly such a notion is inadequate. First of all, it completely destroys any idea of conjugal chastity. Furthermore, if this is our idea, there will be little understanding, little genuine growth in those we aid; there will be at best un- related acts of resistance. From us, there will be much more forbidding than bidding, many more "don’t’s" than "do’s," much more flight from a danger than pursuit of a good. Does not our language itself unfortunately often reflect this orientation? We speak of "preserving one’s chastity." Should we not rather speak of "building one’s chastity"? Those who are moral guides must resist this tendency to view premarital chastity as nothing more than a premarital leash because it is peculiarly their tempta- tion. This for several reasons. First of all, it is much easier and much less time-consuming to say "don’t" rather than to explain the "why-do." Secondly, as moral guides, we are often naturally concerned with the presence or absence of sin. This concern can trap one into a short- sighted, unilateral negative emphasis. Thirdly, the moral guide is often one who has been exposed to inexorable logic, cold reason, what we might call the magisterial mold. This is an all too ready vehicle for the sweeping negative. Finally, the very prevalence of secular amoral- ity in this area can lead the moral guide to too exclusive an emphasis on sinfulness where "don’t" prevails. Actually all chastity, whether conjugal or celibate, is a deeply positive thing; it is the pursuit of a good. It is purposeful control of the sex instinct according to one’s state of’life. Hence it is neither mere control without purpose nor high p.urpose unaccompanied by control. If it is purposeful control, what is the purpose? The ulti- mate goal is the introduction of order into the sexual sphere so that human sexuality may achieve its ends as defined by reason enlightened by faith or "as given." Right reason illumined by faith tells us that the striving’s or goals of human sexuality are essentially twofohl. Basically and primarily sexual union (and to that extent + human sexuality itself) is procreative. In its physiological ÷ reality, sexual union is designed for the fusion of comple- ÷ mentary cellular elements leading to new life. Procrea- Richard A. tion in the human context implies also education; that McCormick, $.~. is, nurture, protection, direction to adulthood. Second- arily and subordinately, but no less essentially, sexual REVIEW FOR RELIGIOUS union (and to that extent sexuality itself) is ordained or 76 "given" to express intimately the love which exists be- tween persons of opposite sexes. Just as it is the knowledge and love of each other as persons Q-Thou vs. He-She) which leads to conjugal intimacy, so this intimacy ex- tends and expands this knowledge and love between persons. When the goods specifically Christian psychology, they are even more re- splendent. As procreative, the sexual act involves the partners as co-workers in building up the Mystical Body of Christ. Thus sexual union and its concomitant inti- macies are a vestige not only o[ the creative activity of God in general but even of the eternal generation of the Son from the Father after whom all generation is named. Conjugal intimacy as integrated with grace is a sharing at a specific temporal level of the inner.life of the Triune God. As unitive of persons the Christian sees sexuality and the two-in-oneship it implies as an expression of and road to supernatural charity. By becoming two-in-one- flesh, each seeks and cherishes the other as an extension of self. But the self has been elevated by grace to the Christ- life so that this union is now an authentic sign of a seeking and cherishing of Christ. Because in the Christian psychology an act of personal union means an act of charity, the partners become in their own persons the bearers of the Savior’s love toward each other. Christian tradition rightly sees conjugal tenderness and intimacy as a reflection of the intimacy between Christ and His Church, even as a reflection of the divine life itself wherein "being-for-another-and-with-another" is per- fectly realized. While revelation stimulates us to see in the conjugal act (and in human sexuality more generally) a reproduc- tive act and a medium for the expression and growth of charity, it insists that: (1) the use of the reproductive faculty is not universally required, for individual integ- rity; (2) that the use of sexuality is not the love itself but its symbol and its medium, and not necessarily at all times the most expressive medium. Because the use of sex- uality must always remain a medium, the light of faith further indicates the great good to be achieved by re- nunciation of conjugal intimacy out of love of God through celibate chastity. The specific goods of human sexuality then are social goods. Sex bespeaks procreative love. Procreation itself is a giving of one’s substance; and, if it is responsible, this ÷ gift perdures to nurture and educate the child. Love is defined in terms of "the other." Thus sexuality means Heterosexual commitment to another. If sexuality is to achieve its Relationships magnificent goals, it demands of those who use it a social orientation of the personality; that is, it demands altruism VOLUME 22, 1963 of the highest sort both at the conscious level and even at 77 the instinctive level. Without altruism sexuality as repro- ductive runs the risk of descending to the level of mere animal multiplication. Without altruism sexuality as unitive of persons is impossible; it remains more or less at the level of self-indulgence and is therefore divisive. We should not conclude unrealistically that the altru- ism of chastity excludes self-love. It does not. Genuine virtue is always self-love and self-recovery of the highest and most well-ordered type. It is paradoxical that self-love is most perfectly achieved through charity, that only a departure from self will guarantee a satisfying return to self. It is similarly paradoxical that sexual self-comple- tion will only be had through sexual self-donation. He who will find his life must lose it. Thus while the goods of sexuality are social, their pursuit and achievement is profoundly perfective of the individual. Is there not here a faint refraction of the Godlife where total giving merges perfectly with self-identity? Chastity, then, is the gradual putting on and rein- forcement of those dispositions which will guarantee that human sexuality can achieve its divinely inscribed pur- poses. Because these goods are essentially social and other- oriented, mature chastity is really the sex instinct as edu- cated to and dominated by altruism. Growth in chastity is to that extent growth in altruism. We could put it this way. At the. threshold of adult- hood, the young man or woman should be able to make a gift of himself or herself either in the conjugal state or by way of perpetual continence for higher motives and to reaffirm and intensify this donation throughout life. Be. cause he has achieved self-possession, the truly chaste per. son is capable of this self-donation. To the extent that the ability of self-donation is diminished or absent, the goods of human sexuality will be compromised, the virtue of chastity will be imperfect or absent. Summarily, it can be said that chastity is sexual maturity and that it is the indispensable prerequisite of true love in any state of life. Sexual control is meaningless without love; so too love will be impaired or non-existent without the disci- pline of sexual control. While the goals of sexuality are altruistic, the instinct which partially insures the use of sexuality is blind and selfish and, if left uneducated and undisciplined, will ex- press itself continually and increasingly in infantile ways, ways which defeat the purposes of human sexuality. It is characteristic of the infant to get, not to give. Over the Richard A. years as the personality grows and the sexual instinct McCormick, S.]. finally blossoms at the level of consciousness, it faces re- peated challenges. There is always the danger that it raay REVIEW FOR RELiGiOUS rut down in a selfish developmental stage, never inte- 78 grating with love, never achieving true altruism, never capable of true self-donation. But if it faces these suc- cessive challenges properly, it is gradually clothed with greater altruism; chastity grows gradually more mature and perfect. Just as education to altruism is a matter of growth, so too true chastity is a continually maturing and expanding process. Youngsters generally do not have it; they must earn it. This is partially the task of adolescent chastity. Viewed in this light, all chastity and particularly pre- marital chastity is a purposeful and beautiful growing process toward an extremely attractive good. It is a dis- cipline which will guarantee that conjugal intimacy will involve self-donation, other-directedness, partner-concern at all levels. It is that which will guarantee that a life of celibate chastity will be a fully internalized sacrifice of a good, not a mere external flight from an area about which one remains ambivalent. The discipline of premarital chastity itself becomes a good because it is a process terminating at a good. True, it continues to demand denial, abstention, mortification; but these are finalized and now make sense and can be chosen, enthusiastically because they are seen as the demands of growth, of love. I like to put it this way: premarital chastity is complete reservation that there may be complete self-donation at the proper time. One guards the sexual secret that he may give it completely. Conceived in this way it is easy to see why theologians refer to all chastity as a consecration of the personality~ Because adolescent chastity renders possi- ble eventual self-donation, because it renders possible the achievement of the goals of sexuality, its sacrifices and hardships are a multiple way of saying "I love you" years in advance of one’s commitment. This is the way, I submit, premarital chastity should be thought of. It is the privilege of the guide of adoles- cents to assist in this magnificent growth toward altruism or sexual maturity. Obstacles to Grozoth in Sexual Maturity Because chastity is simply personality maturity in a certain area, the obstacles to its development are as nu- merous and far-reaching as the obstacles to sound devel- opment of a healthy personality. One thinks of obvious external difficulties such as those of broken marriages and all types of parental failure, of the secularism of our time, 4" of early contracted bad habits, of neuroses, and so on 4" down the list. Then there is a completely legitimate sense + in which adolescence itself with its imbalances, its dra- Heterosexual matic physical and emotional flowering, its unpredictable Relationships turbulences is an obstacle of the first magnitude. More tangibly and proximately what appears to be one of the VOLUME 22, 1963 chief obstacles to adolescent growth in chastity is a vicious 79 sexual ideal which constitutes the milieu of our young- sters. We see an ideal which undermines and denies the altruistic character o~ genuine sexuality; and we see het- erosexual practices which execute and reinforce this ideal. This ideal presents sex as a plaything, the person as an object, the heterosexual relation as an episode. I shall call this the "sex-as-recreation" ideal. We are not dealing with individual unchaste practices; we are dealing rather with a whole idea of sex which is ultimately anti-sexual. Mr. Harvey Cox, visiting lecturer at Andover Newton Theological Seminary, has given us a brilliant and pene- trating analysis of this ideal as reflected in Playboy maga- zine. Playboy, Cox writes,~ wants to tell us what it is to he a man, specifically a male in our society. It provides its consumers with a normative identity image and the means to achieve it. The ideal male is here presented as one who savors "sports cars, liquor, high fidelity and book club selections with a casual aplomb. Though he must certainly have and use the latest consumption item, he must not permit himself to get too attached to it." He is told what is impeccably masculine; what real men smoke and drink; what necktie is passe; what is cool; what is unforgiveably awkward. The most dread sentence from this dictatorial taste-maker is "you goofed." The criterion is always a sophisticated and urbane earthiness. Being a male demands a relationship to the female, and the maga- zine is instantly ready to define this relation with the same sophisticated formula of detachment. Sex emerges in its pages as an item of leisure activity, something which fits the area of entertainment-recreation. "When play time is over, the playmate’s function ceases..." In such a notion sex is a carefully departmentalized item. It must present no danger of involvement. It is an accessory, and like any accessory it must remain detachable and disposable. The really knowledgeable handle sex with characteristic de- tachment. Casualness is the cardinal principle. "Never get serious about it." The female represents total sexual accessibility but demands nothing from the observer. Thus far Mr. Cox. Now what is wrong with all ok this? Simply this: it is not genuine human sexuality. Woman is not a package- able item in the consumer market. Sexual invol’vement cannot be flicked on and off like an annoying commer- cial. By treating it as such, one reduces its magnificent 4. and powerful proportions. Sexuality is a profound and 4. terrible thing. As seen by Christian psychology, it de- Richard A. mands total commitment of one to another. Only when McCo~nick, S..l. this is present can sexuality achieve its purposes and does

REVIEW FOR RELIGI0tJS =Harvey Cox, "Playboy’s Doctrine of Male," Christianity and 80 Crisis, v. 21 (1961), pp. 56-60. sexuality really mature. In the recreational or episodic concept of sex, others are for me, objects to be manipu- lated, pulled of[ the shelves like toys, used, then neatly stored for the next use. By diluting and dissolving genuine sexuality, the recreational ideal becomes profoundly anti-sexual. It encoura~eg:,a, p.erson to ke~eb ’ahother at arm’s length, to depers~iali~,.to avoid c~r~’~i~ment, to use. But this is not human sexuality and it cannot be done. Perhaps, as Mr. Cox suggests, this is why Playboy’s readership probably drops off so sharply after the age of thirty. One whose ideal of sexuality is recreational will assuredly fail to become a mature human being. One never becomes human by failing to recognize others as such. He will remain the adolescent, ambivalent and in- decisive about sex: perpetually fascinated by the true depth of sex but never ready for the total and irrevocable self-donation it demands. This tension involving attrac- tion to and rejection of genuine sexuality resolves itself by a compromise: readiness to use another. Such a person never achieves the chastity which is the only protector of genuine sexuality. Hence such an ideal demands the most rigorous theological scrutiny. It is this ideal which I believe is tolerated, encouraged, promoted, and executed in practice so frequently in our times. It pressures the youngster into conformity in many subtle ways. It winks at and encourages practices which contain implicit affirmations of the anti-sexual, sex-as- recreation ideal. While the adolescent is groping uncer- tainly for an image with which to understand himself, to cope with his sexuality, to find an answer to these huge problems in his life, this ideal is thrown at and around him. It makes the problem of growth through purposeful control doubly difficult. We may instance the following practices. 1. Premarital intercourse. We are not concerned so much here ~vith actual behavior (though this is clearly important) but with standards. Clearly exploitative be- havior is obvious in the age-old double standard. But this standard is being gradually superseded by what Ira Reiss calls the standard of "permissiveness with affection." This means: premarital intercourse is right for both men and women under certain conditions when a stable rela- tionship with engagement, love, or strong affection is present,a Reiss seems, incidentally, all too eager to see4. this standard prevail. It would not be proper to assert4, that all partners involved in premarital coitus are con-4, sciously and subjectively indulging a selfish type of be-Heterosexual havior. Not a few youngsters have been genuinely if mis-Relationships

VOLUME 22, 1963 * Ira L. Reiss, Premarital Sexual Standards in America (Glencoe: Free Press, 1960), pp. 126 ft. 81 takenly convinced that their conduct is truly altruistic and unselfish. But their conscious convictions are scarcely the entire issue. When one examines carefully and weighs the issues at stake (for example, the statistical probabili- ties of breakup, possibilities for harmful complications, and so forth), even at this level the objectively acquisitive and self-centered, hence anti-sexual character of such con- duct is suggested.4 In Kirkendall’s Premarital Intercourse and Interpersonal Relations we read statements made by youngsters to justify their premarital conduct by showing their deep concern for their premarital sexual partner, Some such are: "I’d have married her if she got preg- nant..." "We agreed in case of pregnancy we would get married right away.’’5 Here the statements themselves show a reservation which is an implicit denial of total commitment, an acceptance of coitus without commit- ment. And this is an attitude which is supposed to evince unselfish concernl It is its own harsh judge. Summarily: here is growth of a standard separating sex from totality of commitment, therefore reducing sex to the proportions of a plaything, therefore moving away from growth to- ward altruism. 2. Necking and petting. The actual prevalence of this type of conduct together with a rapidly growing accept- ance of it cannot be doubted. It is one of the anomalies of our times (yet understandable once one has unanchored sexual ethics from the divinely inbuilt goals of sexuality and used avoidance of premarital pregnancy as a criterion of ethical acceptability) that the very ones who strongly deprecate.premarital coitus more or less warmly encour- age its natural antecedents. At any rate, necking and petting behavior can and often does reflect the same type of partner manipulation (though not necessarily con- sciously) which is found in coitus itself. This tends to be the case very frequently given the nature of human sex- uality and the circumstances of the premarital situation. The body has many "go-ahead" signals and few "stop" signs. Hence physical intimacy is not a simple and uncom- plicated thing; it is more like an appetizer. Because cer- tain types of kissing and so forth evoke not only an ex- change of pleasant thoughts but also an exchange of physical feelings and because these feelings are quite naturally concerned with he-she areas of the body, pro- longation tends to focus on the he-she areas, hence to sug-. 4. gest not "I like you" but "I like your body." For as pleas- 4. ure increases, attention narrows and tends to exclude Richard ,4. other considerations and draws increasing attention to McCormick, $.]. ¯ See Peter A. Bertocci, The Human Venture in Sex, Love, and REVIEW FOR RELIGIOUS Marriage (New York: Association Press, 1949). nLester A. Kirkendall, Premarital Intercourse and Interpersonal Relationships (New York: Julian Press, 1961), passim and pp. 149--50. itself, unless there is a context of irrevocable commitment which this progression symbolizes, intensifies, and re- affirms. It is in this light that the exploitative character of this type of thing becomes rather clear. Continuation and progression causes a deterioration in the whole rela- tionshlp,.... ¯ ,’;the two parues progressively enjoy.~ng, the least common denominator between them: the body.6 When this happens the partner tends increasingly to be viewed as and treated as an heterosexual object. At this level, any partner will do. Summarilyi here again the movement is away from altruism. 3. Immodesty o! dress. By telling her how and at what level to appeal, the image industries and advertising men are telling woman what she is. That much modern styling is designed to focus on and project female appeal at a rather undisguised sexual level seems beyond dispute. Briefly, girls are often educated to dress suggestively; hence they are told in effect that they are sex objects. I would explain suggestiveness as follows. One who is loose in comportment, dress, behavior, conversation in sexual matters not only makes no attempt to hide sexual con- cupiscence but positively more or less reveals it. In such a revelation we readily discern the willingness to indulge this concupiscence. Thus this conduct is said to be sug- gestive, suggestive perhaps of a fetching willingness, In rather crude practical terms, this could be restated: an excessively plunging neckline very often announces that not only could the plunge go further but also the woman. Suggestiveness, it seems, suggests not chiefly that there is more to be seen (a physical thing, scarcely the object of curiosity or stimulus as such) but rather that the woman is willing that it be seen. The woman thus appears as one who either desires carnal associations or is willing to be accepted at the level of carnal reactions. Such a connota- tion is obviously electric to the male; it is the stamp of rationality (better, irrationality) revealed by external manner, the philosophy of values, the self-image. It stimu- lates the ability and desire of the female to be alluring and seductive at a rather frankly and exclusively erotic level. It tends to reduce women to the status of sex ob- jects and impede total personality contact. In this sense, immodesty in dress not only affects men but consequently and especially it affects women as persons. 4. e I borrow heavily here from Bertocci, op. cir., and am happy to 4. acknowledge the debt. His little booklet, aside from a few passing + remarks with which the Catholic would disagree, contains a wealth Heterosexual of good sense and understanding. I would recommend it to the Relationships counselors of adolescents as containing precisely the type of rational reflection on the adolescent experience which will yield increasing VOLUME 22, 196~ self-understanding and make the early practice of continence a reasonable and attractive thing. 83 4. Steady dating. We have heard much about the sociological and narrowly moral objections against the practice of steady dating. But could it be that we have missed its broader moral aspects? Could it be that by high- lighting the probable violations of chastity so frequently the outcome of this practice, we have missed its effects on total personality development? Here we have a practice which some describe, not without a point, as "marriage- minor-grade." Temporary exclusiveness is accepted in a context which calls for total commitment. There is not the possibility or often the vaguest desire of lasting com- mitment. In its place youngsters assume the posture of commitment. Since the relationship is temporary, what it really and objectively must stand for is exclusive use. Youngsters do not recognize this nor its deep significance. But do we not have here a relationship whose very im- plications contain germinally the sex-as-recreation ideal of sexuality and which is consequently basically anti- sexual? Steady dating,~in a sense, precludes a genuine ado- lescent heterosexual experience in a sense reminiscent of Friedenburg’s thesis in The Vanishing Adolescent. An artificial situation is accepted whose very definition (ex- clusiveness plus temporariness) tends to focus on the be- fuddling and oppressive charm of sex as a plaything. Is this the type of experience likely to lead to progressive altruism, to bring sexuality into the service of love? 5. Divorce. That many divorces stem from the working out of the sex-as-recreation ideal is not hard to believe. One hardly expects stability in a relationship founded on utility. More importantly for our purpose, here we have daily evidence increasingly held up to our youth of the separability of sex and love. The separation of sex from love means the separation of sex from irrevocable involve- ment and selbdonation. Here a pattern is provided, an example given wherein the youngster reads his lesson:~ on the meaning of sex. It is not hard to get used to the idea of the separability of sex and love. In fact, given original sin, under the best of circumstances we need painful discipline to learn their inherent inseparability. 6. Masturbation. This is a practice whose common- ness few would care to doubt. Increasingly we find ew:n serious literature showing little concern over, thus en- couraging (sometimes explicitly) moderate indulgence. The problem is extremely complex; but of the conse- quences of habitual self-abuse in adolescence a renowlled l~ichard A. Catholic psychiatrist-priest has written: Mcormick, S.]. The habit is first of all a veritable arrest of normal psycho- logical evolution. The deeper it is rooted, the more it will im- REVIEW FOR RELIGIOUS pede in its victim the full attainment of a spontani~ous attitude 84 o[ emotional giving of self. This must be stressed, for there is some confusion in this matter. Of course, if the subject has some positive standards with regard to love, if he consciously tries to practice genuine charity, he can quite well develop an attitude of spontaneous, spiritual and altruistic~’love; But this is not so at the level of in~tinctFce~ psychology;~orefl~x~s of sub- conscious and neuro-vegetafiVe’-nature remain profoundly stamped with the mark o~:.se!fishness which the habit of self- abuse has inscribed, one might say, upon the instinctive bio- logical mechanisms. It may well be possible that a person so conditioned will love his wife with very little selfish return upon himself; but independently of his vcill and even vdthout his being aware of it he will remain deeply concerned with self- gratification whenever he exercises his sex activities, and in spite of himself he will experience marital intercourse as a form of self-abuse somehow made legitimate.~ This is strong language which one might prefer to chal- lenge; but it demands attention. Furthermore, as Oraison shows, the sexual instinct, though far from the most im- portant instinct despite its strength, tends to occupy first place among the conscious preoccupations of the adoles- cent. But normally this quasi-obsessive character of sex during adolescence should be attenuated, apace with the gradual integration of sexual pleasure with love. Habitual masturbation, especially when accompanied by vague guilt feelings which result from fear and ignorance, tends to steepen this obsessional character. How this would impede the growth of altruism must be clear. These same conclusions could also be made of the young girl, and in a sense, with greater cogency. For, whereas the reactions and reflexes of men are more specifically erotic, those of women are more generally sexual. This will mean that a girl’s emotional life is not so readily separable from her sexual life. Consequently sexual emotions and practices have wider repercussions in the girl than they have in the boy, leave a deeper mark on the psychological complex,s 7. Overly negative guidance attitudes, Last but not least among the practices which can encourage (and alto- gether unwittingly in this case) a sex-as-recreation ideal is an exclusively sin-centered approach to adolescent het- erosexual problems. By a sin-centered approach I mean a pastoral treatment (either by way of ante [actum instruc- tion or post factum analysis and guidance) which is con- tent to approach the display of adolescent affection as above all a serious sin, or at least a sin, and which con- centrates on the sinfulness rather exclusively, neglecting4. positive motivation and leaving the impression that 4.its sinfulness is the only motive for its avoidance. Elsewhere4" I have attempted to bring out the many weaknesses ofHet~,~osexual Relationships ~ Marc Oraison, Union in Marital Love (New York: Macmillan, 1958), pp. 88. VOLUME 22, 196~ ’ These remarks are borrowed from Oraison, op. cir., pp.’ 88-91. 85 this approachP Here we may note, first of all, that such a pastoral attitude tends to identify morality with the mechanical performance of or abstention from certain obligatory acts, not also and primarily with the dynamic inner sources of Christian living. While the negative de- mands (abstention from acts incompatible with the nature of human sextlality) are important requirements for Christian chastity, still if they do not flow from and lead to an habitual attitude of respect for, a pursuit of the goods of sexuality, they can easily remain detached and spiritually sterile abstentions. Secondly, this prohibitive counsel makes the thing prohibited more attractive. Not without a certain deadly shrewdness do the entertainment media often sensationalize illicit sex. Thirdly, it succeeds in implanting the notion that sexuality is evil and thus surrounds it with fears, conflicts, guilt feelings. Finally, unilateral overemphasis of the moral obligations concern- ing sex tends to disengage heterosexual practices from the adolescent (developmental) context, give them a unique importance not truly theirs, and thus perpetuate the al- ready obsessional character of sex during adolescence. All these unfortunate consequences move in one direction: constant concentration on sex as forbidden means con- centration on sex as a plaything. For precisely as such is it forbidden. Clearly we have no intention of suggesting that the fact and sense of sin should be removed from its key place in Catholic theology nor that youths should be left unin- structed or vague as to its presence. Quite the contrary. Genuine Christianity by revealing the inconceivable :in- timacy of our relation with God "has intensified the sense of sin. It has turned sin into an act affecting relations with God, breaking into the intimacy of persons united by close bonds; an act against Love; and thus it has given sin its true dimension.’’1° Further, to attempt to remove sin here by suggesting that sexual temptations are only urges toward immature behavior is to take sexuality out of the area of human choice, hence out of the area of love. What could be more radically anti-sexual, hence more radically unchaste? Phyllis McGinley, in her de- lightful essay "In Defense of Sin,’’11 tells us that when she speaks to her daughters on these matters "my daughters shall be told that there exist a moral law and an ancient *Richard A. McCormick, S.J., "Adolescent Affection: Toward a Sound Sexuality," Homiletic and Pastoral Review, v. 61 (1960-61), pp. 244-61 and 247-50. Several paragraphs from this article are used Richard A. here with the permission of the publishers. McCormick, l° Jean Vieujean, "The Sense of Sin and Its Deviations," itt F. van Steenberger (ed:), Psychology, Morality and Education (Spring- field: Templegate, 1958), p. 57. REVIEW FOR RELIGIOUS aa Phyllis McGinley, The Province o! the Heart (New York: Vik- ing, 1959), pp. 33-$9. commandment and that they do wrong to flout them." Quite so. But everything Phyllis McGinley stands for and everything she writes before and after such statements in- dicate the deep religious background which sustains and structures these statements and gives them true religious depth and significance. The sex-as-recreation ideal, then, is one of the main obstacles to growth in chastity. I have developed it here (1) because of the many obstacles to chastity this seems to concentrate its force at the very time adolescent hetero- sexual situations become problematic anyway; (2) because it is one obstacle with which we can cope with some mod- est hope of success. Approach to the Obstacles and Some Practical Sug- gestions The goal, then, is chastity which is purposeful control of the sexual instinct. Part of the problem precisely at this stage is a milieu in which purpose is obscured and control undermined. Two questions occur: I) What can and must be done about this problem? 2) What can and must the adolescent guide do about it? These questions are not identical and it is important to underscore their difference. The answer to the first question necessarily points up the tremendous importance of sound early chastity education particularly in the form of a whole- some and warm family life, education to religious values, and a sense of responsibility. These things ~situate the problem on a far larger canvass where its true dimensions can be seen. One can scarcely expect the adolescent to face the dramatic challenge of puberty in all its facets with responsibility if there has been no early training to responsibility. It is unrealistic to expect the sexual to integrate with love if there has been no preparation for this. The parental and family role in the formation of these coping mechanisms is obvious. It is the second question which is our concern here. While it is true that the guide of adolescents meets this situation far along the way and cannot be expected to do everything to solve it, it does not follow that he can only treat symptoms, that he can do nothing. Even under op- timum conditions his role is, though very limited, neces- sary. For regardless of the success of previous preparation of the youngster to meet these problems, adolescence ,4. (with its confusion, its rejection of authority, its recession 4- of religious motivation, its expanding rational capacities, 4, its need for direct experience, its blind loyalties, and so Heterosexual forth) makes it necessary to expand and enlarge discipline Relationships and control by reaffirming them in these new circum- stances. Because of the nature of adolescence, this re- VOLUME 22, 1963 affirmation is similar to a recapturing process; and in this 87 process the adolescent guide can play a very useful role. I believe his contribution can perhaps best be identified as aiding the youngster to surmount the sex-as-recreation ideal which threatens him. This contribution might be spelled out ~n the following way. Since chastity is purposeful control of the sex instinct and since purposeful control depends very heavily on healthy desires, I suggest aid in the formation of such desires as perhaps the most realistic aim of the adoles- cent guide. With true desire for chastity, the battle is half-won; without it, very little else will be of much help. One can entertain a good deal of optimism in this particu- lar effort to aid the youngster; for not only is the adoles- cent most vulnerable here, but his great good will pro- vides a firm basis for optimism. The question, then, which constantly occurs is: "What can I do or say to help a young boy or girl desire chastity?" There are many sources from which motivation could be drawn. Some clearly would be unhealthy or at least one-sided and might end up developing an anti-sexual, hence unchaste control. Others, while they can be very helpful in individual cases and are an integral aspect of Christian sanctity (for example, control out of love for the Blessed Virgin), generally suppose more basic motiva- tion and are in the nature of supports. Still others, be- cause they are basically amoral, should not be used as the basis for motivation toward youthful continence (for ex- ample, danger of venereal disease). The type of motiva- tion best suited to produce, with God’s grace, a healthy and lasting desire for chastity is a solid understanding of sex and its purposes in the life of the individual. For it is such an understanding which brings reverence into the area of sexuality; and it is the reverential attitude which fosters the strong desires so essential to progress in chastity. Summarily: desires resulting from reverence produced by an understanding of sex in the life of the individual. The promotion and stimulation of such desires in the adolescent through understanding of sexuality is not an easy achievement. The following factors represent but a few of the complications which must be kept in mind. First of all, the tendency of the adolescent to demand experimental proof, to make sure of a thing before he 4. will accept it. It is part of the adolescent developmental process that he must question for himself. Clearly, then, 4. adolescents do not generally learn through adult proc- Richard A. esses, for example, through acceptance of an abstract McCormick, S.]. principle and its application to a concrete situation. Even the number of adults who learn in this way may be REVIEW FOR RELIGIOUS smaller than we think. The relevance of this to adolescent 88 motivation must be clear. He does not absorb motivation in an adult way. If goals and principles are to prove ulti- mately effective, the youngster must grasp them and see them for himself. This usually means verifying them in his own painful experience. Consequently arrival at pos- session of real values will often be a fairly prolonged process, achieved by [altering’~stops and starts~hich are the stuff of the adoles’c~nt ~ocess of n~[U~fi~on. This means for the adult the constant readiness to listen and re-discuss. Secondly, there is the emergence of reason in the ado- lescent. The level of his development makes increasingly rational motivation possible. It is a beautiful prbvision of nature that at the very time youngsters are led to chal- lenge, even reject, the heritage of their childhood days they are equipped with the power to recapture it and penetrate it anew for themselves. This expanding capac- ity for insight into the value to be derived from rightness or wrongness of conduct makes rational motivation im- perative at this stage. Thirdly, there is what we might call the "chronological factor." The values of sex are inextricably bound up with the legitimate use of sex, a thing proper to marriage. Talking to an adolescent of marriage is, often enough, like talking to him of doomsday. His capacity for projec- tion is limited; the ability to translate theoretical knowl- edge into anticipation of personal experience is an adult achievement. Even though his marriage may be but four or five years away, this span represents a dreamy, almost unreal chasm for the adolescent mind. The inability of youth to sacrifice a present pleasure for a future good is perhaps partially attributable to the unreality which clothes future phenomena as he sees them. ! would conclude tentatively that a realistic pastoral contribution to the problems suggested by adolescent ab fection will generally involve: (l) a prolonged process stretching over the adolescent years; (2) composed of fragmentary insights and growing understanding by the adolescent; (3) of his own mysterious impulses and ex- periences and their place in his life. If youngsters can be led gradually to understand themselves, they will begin to perceive the purposes of sexuality and to understand the purpose of the sacrifices demanded of them now. It will gradually dawn on them that control is a demand of the very love they desire to express. Perhaps there are better ways of intensifying a healthy desire for chastity; but ex- perienced authorities are putting ever more emphasis on the process of gradual understanding of self. Heterosexual Before a discussion with an adolescent can hope to be of any genuine benefit to him, it must be clear to him that he is accepted with warmth and sympathy as aVOLUME 22, 1963 worthwhile person. Specifically, the adolescent guide must~9 bring as part of his equipment an understanding of the normalcy of adolescent affection with its tendency to physical manifestations. The fascinations and amorous gropings of the youngster are part of the process of grow- ing up in our time. But he is dead serious about them and the adolescent guide must be also. This does not mean that one condones immoral practices nor does it suggest a lack of firmness in the face of abuses. It simply means that one sympathetically understands the impel- ling interest in and impulse to heterosexual practices. Young love is a beautiful thing. Even its physical signs, when properly limited, are innocuous endearments. That this point of view can degenerate into a laxist tolerance is obvious; but properly understood it remains valid and quite compatible with the highest ideals of modesty. Those who cannot accept it are likely to be censorious, impatient, derisive, and completely unrealistic when deal- ing with these problems. Ultimately the guidance they offer may easily end up being anti-sexual and unchaste. Certainly an unsympathetic approach will never convey the important impression to the adolescent that, in a sense, his problems are a sign of health because they imply ideals. The adolescent without problems is often enough one without ideals. There are several areas of discussion which the adoles- cent guide might usefully keep in mind in an effort to bring the youngster increased understanding of himself. The following are but a few examples and are by no means exhaustive. 1. Purpose o[ the premarital challenge. Sexual desire is, in our society, tremendously strong years before young- sters are mentally, emotionally, or financially prepared for its satisfaction in marriage. This time of struggle and continence must appear frustrating to the adolescent. Yet it is deeply purposeful, even necessary. Conjugal inti- macy, as a manifestation of love and directed to another, demands restraint and self-control. In this sense (and others) marriage will mean as much to youngsters as they bring to it. But restraint and self-control must be learned. Furthermore, marriage is definable in terms of one’s ability to prefer the welfare of others to one’s own com- fort and convenience. The premarital period, then, is a 4. time for growth in self-possession by which alone one 4. becomes capable of self-donation. 2. The meaning o] physical raani[estation of love. The Richavd A. deepest physical intimacies are meant to serve love’s McCormick, $..I. highest spiritual ends. When they do, there is no limit to their enriching value, their nuance of expressiveness. REVIEW FOR RELIGIOUS When made a plaything--always the danger--they gradu- 90 ally lose love’s meaning and render the person less capa- ble of expressing love physically. He becomes capable of expressing only passion and physical hunger. Is there not perhaps a faint suggestion of this in much modern sexological literature? We read of "a satisfactory sexual life," "one’s sex life," and so forth where the .overtones of the word sex are narrowJy.exclusive. °When one uses physical intimacies repeatedly in their less noble senses, they can gradually become identified with these less noble senses and lose their psychic and spiritual meaning. One realizes with horror that physical intimacy no longer speaks the language of love but has become associated with the satisfaction of merely instinctive demands. 3. The selfishness of irresponsible use of sex. Ill-regu- lated appetite is resourceful in constructing rationaliza- tions to protect its interests. Hence this point of selfish- ness can and must be approached from many points of view in dealing with youngsters. It would be an invalid generalization to say that petting experiences are always and at any stage a selfish manipulation of another for purposes of self-gratification. Yet the nature of the sexual progression makes this increasingly a danger,is the more especially where the marriage commitment does not pro- tect the interests of the other party. We have indicated earlier how easily physical intensity passes over into ex- ploitation and makes of another an object. Making an- other an object means denying him the respect he de- serves as a person. It means a focus on the physically pleasure-giving aspects of the person to the neglect of his genuine interest. As it prescinds from what is distinctively personal, so it necessarily prescinds from the interests of the other. Youngsters sense this loss of partner-respect and admit it in their honest, dispassionate moments. By a sympathetic discussion of the matter, they can learn a good deal about their own sexuality and its purposes, hence eventually about sexuality itself and its goals, its meaning. Here is the beginning of desire for chastity. These are but three brief examples of the type of per- sonal yet rational discussion which may help the adoles- cent to understand himself and his feelings, to see why certain conduct is sinful, to distinguish between true love and instinct gratification. The above suggestions all move in a single direction: that the difference between a mature personality and a childish personality is the dif- + ference between one which gives and shares and one + which only takes. Sex is but the expression of the per- ÷ sonality in a certain area. Hence if adolescents can be led Heterosexual to understand their own conduct, to see it as selfish and Relationships acquisitive when it is such, they can gradually be led to VOLUME 22, 1963 See Bertocci, op. cir., p. 33. 91 associate sex with love, with giving, with sacrifice, with control. When they have done this, they have dealt a severe blow to one o~ the most annoying obstacles to their chastity, the sex-as-recreation ideal. They have, with God’s grace, emerged a bit more definitively into the free air of values where desire can form and chastity grow.

÷ ÷ Richard A. McCormick, S.].

REVIEW FOR RELIGIOUS R. F. SMITH, S.J. Survey of Roman Documents

In this article a survey will be given of the principal documents that appeared in Acta Apostolicae $eclis dur- ing September, 1962. All page references throughout the article will be to the 1962 Acta (v. 54). On January 29, 1962, the Holy Father issued the apos- tolic letter Laudum Praeco (pp. 556-7)in which he con- stituted the Blessed Virgin under her privilege of the Im- maculate Conception as principal patron of the Redemp- torists. On March 10, 1962 (pp. 552-5), the Vicar of Christ issued the apostolic constitution Fertile Evangelii Semen by which he inaugurated a hierarchy in Korea. On April 15, 1962 (pp. 559-65), the Pope issued an epistle to each of the bishops of the world in preparation for the ap- proaching Vatican Council II. He exhorted them to pre- pare themselves for the Council especially by holiness of life since, as he said, holiness is the only way that they would be able to see to it that the Church is the holy and immaculate bride of Christ. On August 1, 1962 (pp. 572-3), the Pontiff delivered a short address at the funeral of Cardinal Coussa, telling his listeners of the important work the Cardinal had per- formed for both the Eastern and Western Church. On the same day (pp. 573-6) he delivered an allocution to some sixteen hundred servers and choir boys. He placed before their eyes as their model young Samuel who served the Lord in the Temple (1 Sam 2:18). The mystery of Samuel, he said, has been repeated down through the ages since his time; and the Holy Father then proceeded to sketch a history of the use of boys and young men in the liturgical functions of Catholicism. The Pope then told his young audience that their liturgical work was a real school of religious and civil formation. He pointed out to them that their cassocks and their robes should be÷ a constant reminder to them to live always with the grace÷ of God, and he urged them to make their liturgical serv- ice a real apostolate of prayer and example. On August 5, 1962 (pp. 576-81), John XXIII delivered Roman Documeng~ an allocution on the tenth anniversary of the apostolic constitution Exsul Familia. He reviewed the history ofVOLUME 22, 1963 the Church’s care for refugees and emigrants during the93 ten years and urged greater efforts for the future. He also took the occasion to call attention to the problem of in- ternal migration--movement of people within the same country--and the care that pastors should have for per- sons who move about in this way. On August 10, 1962 (pp. 581-9), His Holiness addressed a group of diocesan and religious seminarians. He urged them to read daily from the Gospel of St. John as a preparation for the coming Council, expressed joy at the presence of representatives of new nations in the group, and emphasized that the priesthood is directed essentially to the work of being a good shepherd to the flock of Christ. Pastoral care, he said, is the most important .thing in the life of every priest, be he pope or country pastor. On August 26, 1962 (pp. 589-90), the Pontiff gave an allocution expressing his sorrow for the earthquake that had recently devastated sections of Italy. On August 12, 1962 (pp. 590-1), he made a brief radio talk on the sub- ject of astronauts. Their achievement, he said, of circling the globe should be an act of homage to God the Creator and the Supreme Legislator; and he prayed that the event would be a step of progress toward human brotherhood. On August 26, 1962 (pp. 591-4), he sent a radio message to the Katholikentag which had convened in Hanover, Germany. The talk consisted of brief reflections on each of the points of the theme of the meeting: Faith, Grati- tude, Service. On September 3, 1962 (p. 594), Pope John sent a telegram to the Shah of Iran expressing his sorrow for the Iranian earthquake and promising material help for the country. United States Missionaries According to the September .19, 1962, bulletin of Imer- national Fides Service the United States during 1961 sent 736 persons to the foreign missions. Of these 400 were priests and brothers, 312 were sisters, and 24 were lay persons. The male community which sent most personnel to the missions was the Maryknoll Society with a total of 58 new missionaries sent to the missions; the Medical Mission Sisters headed women’s institutes with 29 new missionaries in the field. During 1961 the total n.umber of United States missionaries reached 7,146, of which 3,203 were priests, 270 were brothers, 2,764 were sisters, 152 were seminarians, and 307 were lay persons. Local Superior’s Examination of Conscience Father Saint-Cyr (Via G. B. De Rossi, 46; Rome, Italy) of the generalate of the Blessed Sacrament Fathers has forwarded some suggested additions for the examination of conscience for local superiors which appeared in R.r- WEW fOR RELICmUS, V. 21 (1962), pages 90 to 97. His sug- gestions are given here for the consideration of the R~- vmw’s readers: 1. Do I foster a great devotion to the Holy Spirit? 2. How often do I recite the Veni Creator in a week to obtain the gift of wisdom in governing my religious? 3. Do I celebrate or have a votive Mass celebrated in honor of the Holy Spirit? 4. Do I celebrate or have a votive Mass celebrated in honor of the Immaculate Heart of Mary for the preser- vation of the virtue of chastity in my house? 5. Do I provide my religious with sufficient books on spirituality? 6. Am I too tolerant with regard to television programs, movies, and magazines? Other suggestions for the improvement of the examina- 4, tion of conscience will be welcomed by the REviEw; if it is judged advisable, such suggestions will be printed in the RrvI~w. The Church in the Congo International Fides Service in its bulletin of September VOLUME 22, 1965 29, 1962, released some statistics on the Church in the 95 Congo for the year 1961. Out of a total population of approximately fourteen million inhabitants, baptized Catholics numbered 5,122,199 while there were 641,605 catechumens. During 1961 there were 2,650 priests work- ing in the Congo; major seminarians numbered 613. Euchar~t In October, 1962, the Fathers of the Blessed Sacrament began the publication of a new monthly periodical. Called Eucharist, it is a magazine of spirituality for the modern layman. Annual subscriptions to the magazine cost ~;4.00 in the United States and Canada. Further in- formation may be obtained from Eucharist; 194 East 76th Street; New York 21, New York. The Church in Korea According to an October 3, 1962, dispatch of Inter- nation,al Fides Service the Church in the Republic of Korea increased during 1961 by ten percent to a total number of 530,217. In the year there were 31,342 adult baptisms and 18,449 child baptisms. The total increase of Catholics over the year 1960 was 44,576. Corrections for Father Gambari’s article Father Elio Gambari, S.M.M., whose important article, "The Teaching Sister in the Church," appeared in the November, 1962, issue of REWrW r0R RvuG1ous, pages 503-521, has been kind enough to send a number of emendations for the article. These are the following: Page 505, line 48: The word "have" should read "have had". Page 510, line 14: After "A Catholic professor" the clause "who is a member of a Catholic Action organization" should be added. Page 515, lines 9-10: The clause "which simply oblige one to assume certain obligations" should read "which oblige only to the acceptance of a penalty (ad poenam tt~n tu~’~)". Page 519, line 24: The phrase "the demands of religious teaching" should read "the demands of teaching this subject".

Views,

REVIEW FOR RELIGIOUS 96 [The following answers are given by Father Joseph F. Gallen, S.J., professor of canon law at Woodstock College, Woodstock, Maryland.]

I, recently ordained, was sent to help out in a parish church over a weekend. I, of course, had the usual dioce- san faculties and thus jurisdiction for the confessions of the faithful of both sexes but no special jurisdiction for the confessions of professed religious women or female novices. Shortly after my arrival, the pastor asked me to go over to the parish convent and hear the confessions of the sisters. I was surprised, even dismayed, but I went. I first talked the matter over with the superior. She told me that the ordinary confessor most rarely appeared and that it had become practically the usual thing for the priest who helped in the church on Saturday and Sunday to hear the confessions of the sisters. Some of these priests had brought the sisters to the church for confession, others had heard the confessions in the convent con- fessional. I did the latter but in a most perplexed state of mind. Were these confessions valid? Were they licit? The superior of a convent should call one of the sup- plementary confessors assigned to her convent, among whom the extraordinary confessor is always to be in- cluded (c. 521, § 3), to supply for the absence of the ordinary confessor of the community. If this means is ineffective, or no supplementaries have been appointed, and recourse to the chancery has not efgected the regu- lar appearance of the ordinary or of a legitimately ap- proved substitute, the superior or the pastor should have obtained from the chancery special jurisdiction for the confessions of the sisters of the parish convent in favor of any priest who assisted in the parish on week- ends. If this means also has not or cannot be taken in the particular circumstances, the confessor of this question ÷ will make the confessions evidently valid and licit by the ÷ following plan of action. He is to tell the superior to in- ÷ struct the sisters that he is not their ordinary confessor nor a substitute for the ordinary, that there is no obliga- and Answers tion to go to confession to him, but that he will hear in the convent confessional the confessions of any of VOLUME 22, 196.! the sisters who wish to come to him. He is thus acting 97 as and publishing the fact that he is acting as an oc- casional confessor and cannot be said to be acting as the ordinary or the substitute of the ordinary of the com- munity. The confessions are valid and licit whether only one, some, or all the sisters of the community go to him, since canon 522 places no limit on the number of religious women that ma~y be heard by the occasional. confessor. Cf. McCormick, Conlessors of Religious, 192; Regatillo, Institutiones Iuris Canonici, I, n. 670; Sobra- dillo, Tractatus de Religiosarum Confessariis, 199. The confessions would have been valid without any such previous instruction, even though the confessor thereby gave the impression of acting as the substitute for the ordinary confessor and the sisters thought they were obliged to go to him. Taking the sisters to the church would not change the case, since there also they would have had this same impression and sense of obligation. Furthermore, the convent chapel is also a legitimate place for the occasional confessor. Canon 522 demands only two conditions for the validity of confessions to an occasional confessor: 1) that he have jurisdiction for the confessions of at least one other woman, secular or re- ligious; 2) and that he hear the confessions in a legitimate place. Both of these conditions are verified in the con- fessor of this case, who has jurisdiction for the con- fessions of the faithful of both sexes in the diocese and hears the confessions in the convent confessional. No con- trary reason proves this argumentation certainly false. Even if we admit that such contrary reasons make our opinion only probable, the confessions are still certainly valid. The question is entirely one of jurisdiction, and in. a positive and probable doubt of law or fact the Church supplies jurisdiction (c. 209). Cf. Goyeneche, Quaestiones Canonicae de Iure Religiosorum, I, 225-26; Jone, Com- mentarium in Codicem Iuris Canonici, I, 435. Some authors assert that the confessions heard b~’an occasional confessor substituting for the ordinary of the community, as described in the preceding paragraph, would be certainly or probably invalid. Vermeersch- Creusen give as the reason for this doctrine, "at least if the sisters do not spontaneously approach the confessor (cf. c. 876)," i.e., the sisters in such a case would believe them- selves obliged to go to such a substitute as if he were ÷ their ordinary confessor, the confessions would conse- ÷ quently be lacking in spontaneity and would therefore ÷ be invalid. But there is no clause in canon 522 which de- uestions mands such spontaneity for the validity of the confessions. andQA Even if we admit that the words of the canon, "If any religious woman goes to any confessor ..... " imply a REVIEW FOR RELIGIOUS spontaneous approach, this does not prove that such 98 spontaneity is demanded for the validity of the confession (cc. 11, 15). For this opinion of i~validity, cf. Vermeersch- Creusen, Epitome luris Canonici, I, n. 644; Brys, Juris Canonici Compendium, I, n. 623; Jombart Dictionnaire de Droit Canonique, IV, 22; Sanabria, Derecho de Re- ligiosas, n. 162; Geser, Canon Law Governing Com- munities of Sisters, question. 4~.1, ~’o ’ .. . Some other authors hold that the wording of canon 522, "If any religious woman (a!iqua religiosa) .... " re- stricts the canon to individuals and excludes its licit use in favor of an entire community. This same argument is used to prove invalidity by some who hold the opinion described in the preceding paragraph. It is highly, doubt- ful that this wording restricts canon 522 to the confessions of individual religious. The same wording is used in canon 521, § 3 with regard to calling a supplementary confessor, but it is an admitted interpretation that a sup- plementary may be called for the entire community. Cf. Sobradillo, op. cir., 159-60; Creusen-Ellis, Religious Men and Women in Church Law, n. 115. It is also questionable whether such a common and indefinite phrase as, "If any religious woman .... " was designedly selected to confine the occasional confessor absolutely to individual religious. For this opinion, cf. Larraona, Commentarium Pro Re- ligiosis, 11 (1930), 155, and note 186; Beste, Introductio in Codicem, 369; Abbo-Hannan, The Sacred Canons, I, n. 522; Tabera, II Diritto dei Religiosi, n. 144; Woywood- Smith, A Practical Commentaiy on the Code of Canon Law, 226; Cappello, Summa Iuris Canonici, II, n. 22. The authors just cited affirm absolutely that it is at least illicit to call an occasional confessor for the confessions of an entire community of religious women. Their doc- trine is that a supplementary confessor must always be called to supply for the absence of the ordinary confessor. As stated above, I do not believe that the wording of canon 522 proves such absolute illiceity. The doctrine of these authors also ignores several facts that appear very pertinent. It is not always possible to call a supplementary confessor, and among these we include the extraordinary confessor. Supplementaries are not appointed in some dioceses. It is possible and has occurred that an ordinary confessor did not appear for several ’weeks, but the su- perior has the obligation of providing for her community the opportunity of at least weekly confession (c. 595, § 1, 3°). The manner of life, work, and location of the con- ÷ vent can be such that the religious cannot at least easily ÷ go out for confession. Difficulties, doubts, and anxieties ÷ of conscience can occur that should not be allowed to continue for weeks. The Holy See has emphasized the principle, also for religious, that frequent and daily Communion imply the oportunity, as far as possible, of VOLUME 22, 1963 frequent and daily confession, especially shortly before Communion. In view of these facts and because the word- ing of canon 522 does not certainly prove absolute illiceity, a superior may licitly invite an occasional con- fessor to hear the confessions of her community in the ab- sence of the ordinary confessor and when it is not pru- dently possible to secure a supplementary or another priest who antecedently possesses special jurisdiction for the .sisters of her convent. For absolute security, she is to instruct the sisters as explained at the beginning of this answer, so that it will be both true in fact and evident to all that the confessor is acting as an occasional, not as the ordinary confessor of the community nor as a substitute for the latter. This case can occur not only as described in the present question but also in other circumstances; e.g., when a su- perior of sisters invites an occasional confessor to hear the confessions of her entire community and also when an ordinary confessor of religious women sends another con- fessor as his substitute but the latter does not possess and has not obtained special jurisdiction for the sisters of the particular convent.

How often may a priest be immediately reappointed ordinary confessor of the same convent of religious women? I. Duration (c. 526)..The ordinary confessor of the com- munity may not exercise that office for a term exceeding three years. The code assigns no term to the special or- dinary, extraordinary, or supplementary confessors. The law of the triennium does not affect the ordinary of a community of novices, since the novices are changed nually or every two years. It does apply to the confessor of the novices if, as usually occurs, he is also the confessor of the professed in’ the novitiate house, especially if the novices are to remain in the same house after temporary profession, e.g., in the juniorate or scholasticate. 2. Reappointment (c. 524, § 2). The ordinary confes.’~or of the community may not be appointed as its extra- ordinary nor reappointed as ordinary, with the exception of the cases described below, until after the lapse of one year from the expiration of his term as ordinary. He may be appointed as a special ordinary or supplementary im- mediately upon .the expiration of his term as ordinary of the community. 3. Reappointment because o] dearth o] priests (c. ~26). The local ordinary may reappoint the ordinary confessor of the community for a second and even a third im- REVIEW FOR RELIGIOUS mediate term if dearth of priests suitable for the office I00 does not permit him to provide otherwise. In this case the ordinary is not obliged to secure the vote of the com- munity but he may do so. 4. Reappointment because of the petition of the com- munity (c. 526). The local ordinary in virtue of the code may reappoint the ordinary confessor of the community for a second and even for~ a ~hird, and by h~s ...... qmnquenmal" " faculties for a fourth and fifth, immediate term, if the majority of the religious, including even those who in other matters have no right to vote, petition by secret voting for the reappointment of the same confessor. Other provision must be made for those .who dissent, if they so desire. The ordinary is not obliged to grantsuch a petition of a community.. Cf. Bous~aren-O’Connor, Canon Law Digest, IV, 76. 5. Voting (c. 526). The majority is an absolute majority, i.e., any number over half the number of valid votes cast, e.g., 7 out of 13~ All the members of the community, even those who have no right to vote in other matters, have the right to vote here, e.g., professed of temporary vows, lay sisters, and also the novices if they are to stay in the same house and have the same ordinary confessor after first profession. If the vote for reappointment is not unani- mous, other provision should be. made for those who dissent, if they so desire. This desire also is to be ex- pressed by secret vote. The other provision can consist in the appointment of a second ordinary confessor, the grhnting of a special ordinary for one or two sisters who dissent, or in making the use of the occasional confessor as easy as possible.

÷ ÷ O.wstiom and Answers

VOLUME 22, 1963 ]0! Book Reuie oa

Material for this department should be sent to Book [~eview Editor, REWEW ror RELIGIOUS, West Baden College, West Baden Springs, Indiana.]

THE WONDERS OF OUR FAITH. By Gaston Salet, S.J. Translated by John Leonard, S.J. Westminster: Newman, 1961. Pp. 187. $3.50. Richesses du dogme chrdtien, orginally a collection of small booklets written for the series "Le tdmoignage chr~tien" during World War II by Father Salet, professor of theology at the Jfesuitorm in scholasticate 1947. The title at Lyon-Fourvi~re,of the original work, was first as well issued as inthat book of the English translation which Newman Press now makes avail- able to us, indicate the author’s intent: "To show that the loftiest truths and the deepest mysteries of the Christian, faith are a treasure-house .of light and life for all Christians.’ Five French printings in some ten years, translation into almost every major European language as well as into Chinese and Arabic would seem to be proof enough that Father Salet has admirably succeeded in accomplishing what he set out to do. A portrait of Jesus, the meaning of the dogma of the Incarna- tion for the religion and life of man, the life of Christ and its continuation in the life of the Christian, the sacrifice of the cross, the relationship of Calvary to the Mass, the mystery of the Blessed Trinity, the Christian prayer of petition, our Lady and our life--these are the themes Father Salet writes on, simply and clearly, with the sure hand of the theologian, but also movingly, with imagination and eloquence. Almost every chapter is a little gem: "Life for Me Is Christ," for instance, brings the meaning of membership in Christ’s Body strikingly alive; "Why Must We Pray?" has been praised as one of the best non-technical explanations of the prayer of petition we have; "The Blessed Trinity, Mystery of Love" was included in the Burghardt-Lynch anthology, The Idea o[ Catholicism. The translation, by Father John Leonard of Clongowes Wood College, is a good one although perhaps not always as eloquent as the original work. One wishes that we had more spiritual books of this kind, in which the truths of the Faith are seen for what they really are in relation to Christian living: its one true and lasting founda- tion, or--as the title of an earlier French work would have it~ its powerhouse. "For souls," Father Salet tells us, "Christian dogma is always the most delightful bread." The Wonders o~ Our Faith is surely food both substantial and delightful for "our intelligent Catholic laity [who] desire and need a more intel- lectual grasp of religion and a solid foundation for their devo- tion" (translator’s preface). C. G. AKI~VALO, S.J.

RAISON ET CONVERSION CHRgTIENNE. By Andr~ Book Reviews Marc, S.J. Bruges: Descl~e de Brouwer, 1961. Pp. 306. 225 fb. REVIEW FOR RELIGIOUS Birthdays for most people are happy family events, with just a touch of sadness for aging adults. For the existentialist phi- losopher, howeVer, birthdays are a subject of deep philosophi- cal reflection. For they illustrate the twin problems vexing modern man: his historicity and radical contingence.. For ex- ample, important as the day of one’s birth is, one has nothing to say abo-ut it. One neither picks his parents nor the time, place, and circumstances of his entrance into the world. Yet the influence which heredity ~n~ ~environmen.t have On subse- tqhuentroughout life life is incalculable. a creature of Onehistorical is; therefore, circumstances. from birth and Yet, with his mind and free will man can regulate his life and considerably dominate his historical milieu. With constant effort he can make himself into an independent personality. In moments of delusion, he might even think himself inde- pendent of God, master of his own destiny. This is the picture of modern man posed by Father Andr~ Marc in this book. The basic question of the book is: can modern man who has gained personal status and freedom from anxiety only through the constant exercise of reason and free will now submit these powers to a higher principle; namely, religious faith? Ought a reasonable man logically to ac.cept the execution of aJewish criminal in .a remote Roman .pr°v~nce as the central moment of human h,story, the salvauon-event in his own personal life? Father Marc examines the answers of various contemporary French philosophers to this. problem, especially that of Pierre Th~venaz. Th~venaz beheves that human reason must be "de- absolutized" so that man will recognize his place before God. Man’s glory is to accept his humanity with all its limitations. Then only will men be able to respond to the folly of the cross as the manifestation of divine wisdom. At this point, Father Marc int,roduces his own philosophical principles of the idea of "being’ immanent within the act of judgment and the natural desire to see God which arises from this "idea." Thus philosophy is able to present to theology the real possibility of divine intervention to complete and perfect human history without likewise demanding such an interven- tion as a rational necessity. This book deserves the careful attention of philosophy teach- ers and students of contemporary European Christian ex- istentialism. Furthermore, it presents the mature reflections of Father Andr~ Marc who, by his own admission, has spent a lifetime trying to explain the value and implications of the idea of "being." It does not, however, fall within the category of "spiritual reading" for the ordinary religious. Jos~ A. B~c~, s.J.

KNOWLEDGE: ITS VALUE AND LIMITS. By Gustave Weigel, s.J., and Arthur G. Madden. Englewood Cliffs: Prentice-Hall, 1961. Pp. 118. $3.95, paper $1.75. RELIGION AND THE KNOWLEDGE OF GOD. By Gustave Weigel, S.J., and Arthur G. Madden. Englewood Cliffs: Prentice.Hall, 1961. Pp. 181. $3.75, paper $1.75. ÷ These two excellent little books are based on lectures given by Father Weigel during the years 1950-1956 at Fordham Uni- 4- versity as part of a series of courses on epistemology, meta- 4. physics, and religion. The first book is divided into four chap- ters: "The Problems of Knowledge," "The Phenomenology of Book Review., Knowledge," "The Problem of Certitude," "Thought and Thought Disciplines." The second book is in two parts: How can man know God? And can philosophy provide a rational VOLUME 22, 1963 justification of man’s religious activity? ]03 Both books bear the marks of an interesting teacher. And each could profitably be used for discussion as well as private reading. Readers of this periodical will very likely find the excellent summaries of positions on knowledge of God both brief and comprehensive. Both books are schematic yet com- plete enough. Very few readers could fail to profit from a read- ~ng or careful study of these two lively books. P. JOSEPH CAHILL, s.j.

MAN AND METAPHYSICS. By R~gis Jolivet. Translated by B. M. G. Reardon. New York: Hawthorn, 1961. Pp. 144. $3.50. The author here presents an addition to his almost two do~en books on philosophy. In the first half of the book Jolivet concisely surveys the metaphysical in our experience and in- c[uires into the meaning of metaphysics. He describes our de- sires for the infinite and the absolute, the problem of "being" confronting us, the existence of an absolute.~ The second part of the book discusses metaphysics and the positive sciences, touches lightly on epistemology and psychology, describes the conflict between reahsm and idealism (a weak section, perhaps), and presents the problem of God’s existence. Finally, the au- thor trea.ts of the natural law, moral obligation, and the forma- tion of values. The author presumes some philosophical ma- turity on the part of the reader despite his appended glossary of elementary philosophical terms. He refers throughout per- haps too exclusively ~o French philosophical writers. This book is a powerful plea that men recognize that metaphysics is indispensable for a truly human life, and it tells us what meta- physics means. JEROME F. TREACY, S.J.

THE INTEGRATING MIND. By William F. Lynch, S.J. New York: Sheed and Ward, 1962. Pp. 181. $3.95. This book is sub-titled An Exploration Into Western Thought. More particularly, it is an optin, g_ for the "both-and" mentality rather than the more simpliste either-or" mentality. Father Lynch certainly holds no "trampoline theory" of reality, that is, a bouncing o/~ the real to knowledge; rather he would go in and through the finite to real understanding. He would wish "a metaphysics and theology based on the idea of die interpretation of contraries and the complicated nature of reality." The both-and attitude, the acceptance of contraries, is for- eign to the Cartesian pure idea. The univocal mind and the concomitant either-or attitude breed a puritan moralistic mentality wherein man, although giving the appearance of great freedom, is really less free than his neighbor with the both-and attitude. The implications of these two attitudes are examined by Father Lynch in contemporary culture. Of the seven chapters, 4. Chapter 5, "Culture and Belief," is especially rewarding. He says, "It is much easier to believe with the will and the affec- 4. tions, to leap with Kierkegaard, to believe with the stomach, 4. with tricks, with jumps into the hands of God--easler to believe thus than with the mind." Except for a more technical ap- Book Reviews pendix, "The Problem of Contrariety in Plato’s Parmenides," this is not a difficult book to read. Father Lynch has again REVIEW FOR RELIGIOUS pierced into the muddy real and delightfully delineated a few notions for us. I04 GEORGE B. MURRAY, S.J. THE NEW TESTAMENT APOCRYPHA. By Jacques Her- vieux. Translated by Wulstan Hibberd. New York: Haw- thorn, 1961. Pp. 189. $3.50. "How had.’Providence disposed the virginal birth of the Messiah? In addition to what the evangelists have left us, has not perhaps some secret revelation preserved various,hnwritten words of the Master?" Thi~’i~-jla’St o]ae of mafi~ q’fi~s~ibns which Jacques Hervieux says early Christians asked and which his book treats under these three main headings: the story of Mary, virgin and mother; legendary stories of the infancy of Jesus; and the public life of Christ. In outlining the apoc~phal writ- ings .... and thus telling us what the Gospel does. not,. M: Hervieux. p01nts out their sources, vahdlty, and individual dewauons. He seeks "to make us understand better by contrast the truth of the’Gospel, and at the same time, to appreciate more sympa- thetically this living voice of oral tradition from which genera- tions of the faithful have drawn." E.’~MICHAE~ McCLARNON, s.J.

COME DOWN, ZACHAEUS: ADVENTURES IN SCRIP- TURE. By Solange Hertz. Westminster: Newman, 1961. Pp. 319. $4.50. Solange Hertz, author also of Women, Words and Wisdom, writes chiefly for membgrs of her own sex, but her infectious enthusiasm and gaiety will carry over to any audience. Her ap- proach to profound thoughts is fresh and easy. Come Down Zachaeus shows holy Scripture as vitally connected to our every- day lives, informally, inelegantly, but very readably and enjoy- ably. J4M~s N. BRICHETrO, S.J.

PROPHECY AND INSPIRATION: A COMMENTARY ON THE SUMMA THEOLOGICA II-II, QUESTIONS 171- 178. By Paul Synave, O.P. and Pierre Benolt, O.P. Trans- lated by Avery R. Dulles, S.J. and Thomas L. Sheridan, s.J. New York: Descl~e, 1961. Pp. 186. $3~75. Thisclear and swift-moving translation of Trait~ de la prophdtie has proved well worth waiting for. The French work, which appeared in 1945, had been originally entrusted to Father Synave. Father Benoit was fortunately at hand to complete the work begun so competently by his mentor. The first section, primarily the work ~of Father Synave, is a commentary on St. Thomas’ study o[ pf6phecy. An engrossing treatise, it manifests the author’s sure understanding of Thom- istic psychology in its application to the charism of prophecy. But the second part of the book must i’eceive pride of place. Here Father Benolt, starting from the:Thomistic principles elaborated in the commentary, investigates more deeply the nature of prophecy and scriptural inspiration. He distinguishes sharply between them (warning against a~too facile transfer of Thomas’ treatise directly to inspiration), reclassifies the types of 4, prophecy, inspiration, and the senses of scripture, and revises his work in the light of the latest contributions to this important 4, area. ~ 4, The section on the relationship of the practical and specu- lative judgment and inspiration is reworked and rewarding. Book Reviews But perhaps the most fundamental and fascinating portion is his treatment of the instrumental character of prophetic knowl- edge. This prepares the way for his explanation of the divine- VOLUME 22, 196.3 human authorship of the Bible and enters into the extension 105 of inspiration to all the faculties of the sacred writer, the social character of inspiration, and the fuller sense. A number ot typographical errors prove a petty annoyance, detracting but slightly from this excellent study. It cannot be left unread by any professor or student of Scripture. JOHN R. CROWLEY, S.J.

SIENA: THE CITY OF THE VIRGIN. By Titus Burckhardt. Translated by Margaret’McDonough Brown. London: Ox- ford University Press, 1960. Pp. 126. $12.50. Siena is the only medieval European city remaining to us in its original perfection. Its story has been ably recorded by the German historian, Titus Burckhardt, in a~ book beautifully highlighted with colored photographs, full*color reproductions of Sienese art works, and a host of black-and-white illustrations. The purpose of the author.seems to be the presentation of an emotional experience of the meaning of Siena rather than a weighty study of the events which shaped its history. Dr. Burck- hardt feels that a sympathetic look at the ancient monuments, fortifications, altar-pieces, and statuary of the old city will un- lock more for us of its glorious past than many pages of print could ever hope to do. The Virgin Mother of God, as the book’s title indicates, is the focal point around which Titus Burckhardt builds his story of Siena. With remarkable understanding and reverence he tells of the battles fought under her banner, the pilgrimages made to her shrine, the official business conducted under her .patronage. He shows how at every stage in its existence as an ~mportant independent city-state--from the twelfth to the six- teenth centuries~its public events all were colored by the de- votion of its citizens to the holy Virgin. The book contains a little of everything truly Sienese. Four- teen color photograph.~ of the city today, taken by the author, recapture the subtle qualities of light and tone in the Tuscan landscape. There are as many reproductions of masterpieces by great native talents like Simone Martini and Ambrogio Loren- zetti as well as of ikons and miniatures from illuminated manu- scripts. The sixty-eight black-and-white illustrations scattered~ throughout the book include fragments of original letters and official documents, architectural plans, coats-of-arms, photo- graphs of sculptural achievements, and ancient maps of the city. The written text itself is a blend of excerpts from all sorts of ancient writings, many of them preserved in the library of Siena and translated by the author, all skillfully woven into a fas- cinating narrative by Dr. Burckhardt’s explanatory commen- tary. And the texts are vividl The battle of Montaperto in IP.60 in which Siena finally overcame Florence, its constant rival in controlling the trade route from France through Italy to Rome, is presented by the quotation of a long, gripping eye-witness 4. account from the Muratori collection of ancient Italian writers. The letters of St. Catherine of Siena and the sermons of St. Bernardine received considerable space. And passages from Blaise de Montluc’s Commentaries and Sozzini’s Diario resur- rect the terrible siege of Siena which ended in 1557 and in Book Reviews which the city finally lost its age-old independence. These sec- tions are among the more remarkable portions of a thoroughly REVIEW FOR RELIGIOUS fascinating book. 106 JOSEPH C. PILOT, S.J. CHRISTIANITY IN MODERN ART. By Frank and Dorothy Getlein. Milwaukee: Bruce, 1961. Pp. 227. $5.00. If there was a need for a series of enlightening essays on the interrelation between Christianity and modern art written by American Catholic critics, Frank and Dorothy Getlein have sat- isfied that need. The Getleins, first book ranges ovei’,.the entire field of modern art--cubi~;’expressionism, sia~&iliSm to men- tion just a few. All facets of artistic expression are handled, from architecture to sculpture, including the often slighted media of etching, wood engraving, and serigraphy or the silk-screen proc- ess. There are tendencies in self-appointed "official" Catholic art circles today to cast off the modern artists as being too "commer- cial" or suffering from the wrong kind of motivation.. Modern artists are often excluded from any rightful place in Christian art by these same people who would also deplore the work of Michelangelo and Bernini. However, no such nearsighted or naive criticism animates Christianity in Modern Art. Rather, this book is characterized throughout by its clear, enthusiastic yet incisive evaluations of primarily what good and t~ositive con- tributions have been made by modern artists. Nowhere is this more evident that in the following four chapters: "Emil Nolde," "Georges Rouault," "Salvador Dali," and the chapter entitled "The Hand of Craft." Emil Nolde is seen in the context of the German expressionist artists whose paintings were so often "built on themes that have occupied Christian art for two thousand years." Georges Rouault receives equally perceptive treatment as one of the French in- tellectuals whose artistic imagination was captivated by the so- cial revolution going on in France both before and after World War I. Such imagination "brought all this seething rebellion into focus on a number of themes that the young man picked up in his walks around the poorer districts o[ Paris .... " Even Dali is treated decently. Though the Getleins see in his "Sacra- ment of the Last Supper" trickery completely transparent and a "hopelessly vulgar presentation," they look upon his "Birth of a New World" in another manner. In this latter painting the "triad of worshipping shepherds lead into the picture with a triumphant and energetic burst of prayer.., completely foreign to the pious apostles in ’The Sacrament of the Last Supper’." The place of craft or handicraft in past and modern Christian art is set forth in Chapter Seven. Sister Thomasita’s work at Car- dinal Stritch College in Milwaukee is given special mention. That the work of the women’s colleges is nouced should cer- tainly be encouraging to the heads of the various departments of art and handicraft. Perhaps in this cha~ter or in the one on prints, Sister Mary Corita’s unique contributions in the field of serigraphy should have been mentioned. Positive appraisal does not make the Getleins hesitate when faced with controversial areas of Christian and modern art. Religious goods dealers would all profit from reading and pon- dering Chapter Two, "Inertia and Ifiitiative." For the Getleins, the art of the religious goods stores "looks to the past and silently teaches that Christianity is either dead or at least asleep until the horrible present shall have gone." Further, those who have sometimes wondered about the actual contributions of Eric Gill to Church art will find here one of the few frank and objective criticisms of his work and influence. Finally, all patrons of art, Bool~ Reviews clergy and laity alike, will find many statements over which they might possibly meditate. This reviewer finds it nearly impossible to criticize such a VOLUME 22, 196~ well-written, abundantly illustrated (in black and white), and 107 note.worthy book as Christianity in Modern Art. However, ex- cepuon might be made to the Getleins’ treatment of the ex- pression of the cross and the covenant in art as explained in Chapter Ten. True, "the central reality of Christianity is Christ on the cross." Yet, may not the explanation of why the image of Christ on the cross is one of the dominant images of our times rest on a different premise? Should not the fundamental fact of redemption (what has been called by Father Jungmann the Easter theme), which includes both Christ’s Passion and Resur- rection, be the central theme in art today? Certainly as good a case can be made that much modern Christian art does just this, namely represent the. Easter theme, and thus the totality of the Christian mystery. Perhaps such an interpretation lends even greater understanding to the simultaneous presence of the dark- hess and light motifs present in the artists Manessier and Rico Lebrun’s paintings discussed in Chapter Twelve. JoHN D. KYSELA, S.J. MODERN SACRED ART AND THE CHURCH OF ASSY. By William S. Rubin. New York: Columbia University Press, 1961. Pp. 185. $8.75. Mr. Rubin’s detailed account of the unusual collaborative effort that took place in the decoration of the church of Assy (France) is of great interest on a number of counts. The book also provides a context for the bold undertaking of enlisting the talents of some of the great artists of.our time, some of whom were not sympathetic to established religion, in the decoration .of a Ca.tholic church. The first chapter relates the history of the increasing decadence that had marked sacred art since the six- teenth and seventeenth centuries. This historical background points up the need for an effort to reanimate sacred art and helps to explain the bold experiments of such men as Father CoUturier, the French Dominican, to enlist such key figures in the world of modern art as Rouault, Lur~at, Ldger, Lipchitz, Chagall, and Matisse in the decoration of a Catholic church. The second chapter recounts the genesis of the church at Assy. The third chapter, "The Debate on Sacred Art," attempts the diffi- cult task of summarizing the heated polemics that the decora- tions of the church occasioned. Mr. Rubin has tried to summa- rize a most complicated and tangled debate as judiciously as possible. However, Father LaFarge’s remark is, I believe, in place: "... I think he attaches undue importance to a lot, of ec. clesiastical squabbles which soon lose their significance. The fourth chapter, "The Primacy of Faith," gives Mr. Rubin’s SUHI- mary of what canon law has to say about sacred art and his re- flections on the problems of geniuses without faith engaging in an enterprise of decorating a Catholic church and on the rela- tions existing between faith and medieval religious art. The second part of the book is a detailed study of the archi- tecture and the decorations of the church at Assy. The analy:;is and evaluation of the church and its decorations are of great interest, and the illustrations in black and white and in color 4. that the book provides greatly help the reader to follow Mr. 4. Rubin’s explication. JOSEPH G. MILUNAS, S.J. 4. A CHRISTIAN APPROACH TO WESTERN LITERA- TURE: AN ANTHOLOGY. Edited by Aloysius A. Norton and Joan Nourse. Westminster: Newman, 1961. Pp. ~51. $5.75, paper $1.95. REVIEW FOR RELIGIOUS Two professors of Seton Hall University have directed this 108 collection of essays on major works of Western literature pri- marily to college students. Perhaps one could best describe the unity which the essays uncover a~ an analogous testimony of the liberty and dignity of the human person. It is found, for example, in such diverse aspects as the physical heroism of the primitive epics, the rationalist utopia of Thomas More, and the unrepentant striving of Goethe,s Faust. Among° the .less con- temporary authors, one f~i~ a’/one of defen~iv~:d0g~atism that has been substituted for s~kho|[riy analysis. Nevertheless, the es- says offer many fine insights based upon a higher viewpoint of literature; and the editors have selected well their subjects of study. JoHt~ C. HOFFMAN, s.J.

MODERN LITERATURE AND CHRISTIAN FAITH. By Martin Turnell. Westminster: Newman, 1961. Pp. 69. $2.50. From an analysis of the first eighteen lines of the Prologue to Chaucer’s Canterbury Tales, Professor Turnell concludes that the medieval author could view the world from within a deeply theological framework and find his audience responding with no trouble. As time progresses Turnell finds a gradually devel- oping conflict and finally an alienation of the religious from the secular. The "religious writer," he concludes, is now the out- sider who must sell his view. WILLIAM H. SHURR, S.J.

CHESTERTON: MAN AND MASK. By Garry Wills. Sheed and Ward, 1961. Pp. 243. $4.50. In an age of complexity, simplicity is often sought. But in this Chestertonian study, author Wills has pursued the intricate, the subtle--and we can be thankful for thatl For simplicity in com- plex matters and people obliterates rather than advances under- standing. In his introduction Mr. Wills points toward the goal of a fuller picture of G. K. Chesterton--a picture filling up voids left by previous portraits. As a good scholastic philosopher, the author carefully balances his subject between extremes to which G.K. is often pushed--the philosopher, but no artist; or, the brilliant creator of childishness~pointing him out as the "meta- physical jester," the "rhyming jester," the adventurous philoso- pher creating "metaphysical pirate tales." To Mr. Wills, Chester- ton’s apparent facile symbols are outpourings of a consistently conflicting, controversial spirit and mind. His range of real literary production is horizontally vast and vertically profound, covering the full range of both the material and the spiritual spectra. Mr. Wills is critical of earlier treatments of G.K.; yet, he builds on them (especially Maisie Ward and Hugh Kenner), purifying and complementing their concepts of Chesterton. He adds depth and totality to their portraits. While Mr. Wills’ style is often marred by a too logical and orderly progress through many of G.K.’s works, this is somewhat excusable in a concise but quite scholarly addition to the knowledge of Chesterton the man. 4. J. PETER CAREY, S.J. 4. 4. THE FRONTENACS. By Franqois Mauriac. Translated by Gerard Hopkins. New York: Farrar, Straus, and Cudahy, 1961. Pp. 185. $3.75. Book Reviews This novel covers the early years of three brothers, two sis- ters, with special attention to the youngest brother, Yves, a poet, VOLUME 22, 1963 and the oldest, Jean-Louis, who from a sense of duty took over ]09 the family business rather than study philosophy. Yves, sensi- tive and moody, suffers a young manhood checkered with the agonies of unrequited love, not to mention the debaucheries of a nouveau literaleur in Paris among adulating plutocrats. Blanche, the mother, pious, loving, and proud, and Uncle Xavier care for them in their youth and help to fill it with the almost dreamy aura of country bliss and tranquility that in their post-childhood days is for them nothing but a dream. There is an atmosphere of the drearily inevitable about this story, with death arriving untimely and harsh and with youth astray after promising childhood. JA~mS H. BOWMAN, s.J. THE EAGLE’S WORD: A PRESENTATION OF THE GOSPEL ACCORDING TO ST. JOHN. With an in- troductory essay by Gerald Vann, O.P. New York: Har- court, Brace, 1961. Pp. 248. $450. From the letters of .Jordan of Saxony, Father Vann has turned his attention to St. John. What he offers is a free, in- terpretative translation of the Fourth Gospel, preceded by an introduction in which he comments on a selection of the less difficult passages in the text. The book sets itself the modest aim of encouraging beginners to go on to a deeper study of St. John, but there is little evidence that Father Vann has made such a study himself. Bultmann, Wikenhauser, Dodd, and Barrett seem to have taught him nothing. He mentions La- grange in connection with a few trivialities (for example, that when Christ sat down at the well He was more tired than His disciples), but his main source seems to be the notes in the Bible de fdrusalem. He moralizes unashamedly and trots out the clichds of the old-style retreat givers; for example, " ’Do not cling to me’ means in effect ’Do not be greedy or impatient; make your heart ready to wait for the joy of heaven till the work of the earthly journey is done.’ For heaven comes only when egocentricity is completely abolished." JOHN BLIGH, S.J. FAITH, REASON, AND THE GOSPELS. Edited by John J. Heaney, S.J. Westminster: Newman, 1961. Pp. 327. $4.95, paper $1.95. This is the sort of book for which the best advertisement i~ its table of contents and the names of its contributors. In the words of the editor, it is not directed to the non-believer nor is it meant to be a demonstration of the reasonableness of the Christian mysteries. Rather it is intended "as an aid to the man of belief for intelligent understanding of his abiding act of faith." The contributions to this’ anthology have been selected with the college student in mind, the student "who is interested in the religion of the Gospels and who is perplexed by the problems which such interest generates in a world of scientific method." Four of the authors are Protestants: Alan Richardson ("Faith and Presuppositions"), Floyd V. Filson ("Greek Reason and the Gospels"), Archibald M. Hunter ("The Kerygma and the Gos- pels"), and H. H. Rowley ("The Dead Sea Scrolls and the Gospels"). Book The other contributors: Charles Davis ("Faith and Reason"), Romano Guardini ("Faith and Doubt"), Jean Levie, s.J. REVIEW FOR RELIGIOUS ("Faith and Intellectual Sincerity"), Hugo Rahner, s.j. ("Greek Myth and the Gospels"), Karl Adam ("Reason and the Resurrection"), K. W. Catterall ("Modern Reason and the Gospels"), David Stanley, S.J. ("De-mythologizing and the Gospels," and "The Gospel as Salvation History"), Beda Rigaux, O.F.M. ("Critical History and the Gospels"), Vincent O’Keefe, S.J. ("The Gospels Read as Gospels"), Jean Mouroux ("Faith, the Beg~nmng and the End"), and Fran~ols Tayma s, S.J. ("Miracles, Faith and Reason"). All of these writers have, in other works, gained_ :a~ reputation for scholarly and relevant communication. The book jacket justly advertises Faith, Reason, and the Gospels as "a magnifi- cent summary of modern thought on a vital question." The matter is the Gospels; the question is: What do reason and faith bring to and from the Gospels? The desired result is a fuller understanding of the content and meaning of one’s act of faith. This is, perhaps, a landmark book in the developing field of college theology. PATRICK J. HENRY’, S.J.

THE JEWS AND THE GOSPEL: A RE.EXAMINATION OF THE NEW TESTAMENT. By Gregory Baum, O.S.A. Westminster: Newman, 1961. Pp. 288. $4.50. Catholics and Protestants interested in the ecumenical move- ment will surely welcome Father Baum’s scholarly and objective treatment of the role of the Jews in C,h, ristianity. He has a threefold purpose in writing ~his book: ... 1) to defend the Gospel against those who accuse it of anti-Jewish bias; 2) to defend the Jews against the calumnies contained in the theo- logical legends of past centuries; and 3) to defend the Catholic doctrine on the Church against the generous belittlement found in some modern writings" such as Jules Isaac’s J~sus et Isra~q. He admits that there are texts in the New Testament that utter threats, condemnations, and maledictions on the Jews and their leaders in particular; but these texts, he claims, must be interpreted in the light of the meaning of the whole Gospel--the attitude of Christ towards the Jews and the Jews’ towards Christ; and likewise in the light of the history of the time--the relationship between the people, the synagogue, and the early Christian churches as manifested in the four Gospels, the Acts of the Apostles, and the Epistles of St. Paul. Moreover, Father Baum stresses the fact that the New Testa. ment as a whole manifests the great part played by the Jews and Judaism in the establishment of God’s universal kingdom on earth, the Church founded by Christ. He clearly proves that there is no foundation for the accusation that the New Testa- ment gave root to modern racial anti-Semitism. This book flects a profound knowledge of the New Testament and a thorough understanding of the history of the Jewish people; it will surely contribute much to better Jewish-Christian under- standing in our time. BENJAMIN B. CARLOS, S.J. HERDER’S COMMENTARY ON THE PSALMS. Edited by Edmund Kalt. Translated by Bernard Fritz, O.S.B. West- minster: Newman, 1961. Pp. 559. $6.75. 4. 4- This is a translation of a book published in 1935 as part of a series intended to aid the formation of a practical Christian + life. It is not intentionally opposed to the scientific exposition of the Psalms; it is simply de facto non-scientific. While one Book Reviews can rejoice, of course, that a devotional commentary of this size has been made available in English, it is a matter for regret VOLUME 22, 1963 that so much outdated information and interpretation had to be included. For many informed persons this will be a serious 111 annoyance, detracting considerably from what would other- wise be a quite helpful book for priests, religious, and devout lay persons. The treatment of each Psalm follows the same pattern: the number of the Psalm (Septuagint and Vulgate numeration); the initial Latin words of the Psalm (Vulgate, not the recent official Biblical Institute translation); a descriptive sub-title, too often applying the Psalm directly to Christ and the Church; the English translation of the Psalm (Douay-Challoner, not the excellent modern Confraternity version); and the homiletic- ascetic commentary itself, sometimes running several pages, sometimes considerably less, depending on the length and im- portance of the particular Psalm. Persons with any knowledge of present theories of inspira- tion will blink and look again at the following statement: "We must distinguish between the contents of the psalm, the inten- tion of the composer, and the external form. Only the content is inspired, the form is exclusively the work of the composer" (p. xvi). It is highly doubtful that even Cardinal Franzelin would print his theory so baldly today. JosE~,H J. DEVAULT, S.J.

THE GOD OF ISRAEL, THE GOD OF CHRISTIANS: GREAT THEMES OF SCRIPTURE. By J. Giblet et al. Translated by Kathryn Sullivan, R.S.C.J~. New York: Desclee, 1961. Pp. 261. $3.95. This book represents the group effort of eleven prominent French authors to present certain biblical themes, founded in the Old Testament and fulfilled in the New, which have par- ticular significance for the modern Christian. In the words of the editor, "Perhaps it is the desire to grasp the history of sal- vation as a whole and to see the word of God in its basic aspect of vocation that best describes this book." Written in clear, non-technical language, the sixteen essays are assembled under five main divisions corresponding to five basic biblical themes: (I) "God’s Plan," (2) "God’s Revelation," ($) "God’s Demands," (4) "God’s Fidelity," and (5) "God’s Victory." Of particular excellence among the essays are L~on-Dufour’s "To Believe in God," A. Descamps’ "The Kingdom of God," and the last chapter, "The Spirit of God," by J. Guillet. THOMAS A. BLACKBURN, S.J.

CHRISTIANITY AND CULTURE. Edited by J. Stanley Murphy, C.S.B. Baltimore: Helicon, 1961. Pp. 198. $4.5(I. This book is not a discussion of the relation between ~hris- tianity and culture. It is a collection of twenty essays byolead- ing Christian thinkers and artists of our day who have par- ticipated in the annual Christian Culture Series held in Assumption University, Ontarig, since 1934. Some treat an aspect of our way of life, our modern culture, and offer a few interesting insights. For instance, Barbara Ward considers the fact of the present physical unity of mankind; Lawrence E. + Lynch emphasizes the need of intellectual curiosity in Catholic + American schools; Marshall McLuhan compares electronic technology with the invention of the printing press to under- Book Reviews stand how electronics affect education; Peter Drucker sheds light on important aspects of mass production. Others touch REVIEW FOR RELIGIOUS upon more general themes: the meaning of symbols, human rights. Several essays are biographical. Each essay is preceded by a biographical note. It seems that from among so many authors a more homogeneous choice of essays could have been made and the plan of the book made clearer. This would have made the book as a whole more satisfactory and effective. As it is, some of the essays are eminently worth reading, others are interesting in themselves but do not seem to contribute much to the general aim of the book. PAUL ~I~IALLIA, s.J. A CHRISTIAN IN THE WORLD. By P. de Locht. Trans- lated by the Earl of Wicklow. Dublin: Clonmore and Reynolds, 1961. Pp. 54. Paper 6s. This little book is a simple, clear, yet profoundly meditative presentation of a plea for Christian social action motivated .by charity and by a realization that the divine plan for the union of all men in love is meant to be realized here on earth: "We must become aware that we are placed in a world in full growth and that we must collaborate, with all our resources as free beings, in the dynamism of creation. "The final success of a humanity in full solidarity with Christ, is not proposed to us by God ready-made. The gift of God is much finer: having placed us in a world full of possi- bilities and having given us the necessary aptitudes, he has entrusted us with the responsibility of building the community of men." The book seems written to be carefully thought through, even prayed through; and apt selections from Scrip- ture at the end of each chapter help much toward this goal. JAMES W. SANDERS, S.J. CHRISTIAN CHARITY IN ACTION. By Michel Riquet, S.J. Translated by P. J. Hepburne-Scott. New York: Haw- thorn, 1961. Pp. 171. $3.50. Christian charity in action is here shown to have its excel- lence from "the greatest of the commandments," and from Christ’s self-identification with the last and least. Charity is understood as any aid to either body or soul and therefore embodies much of the Church’s social life. Sharp contrast is shown between paganlsm’s unconcern for the poor ("life’s failures") and that of the Church; this from the first days of Christianity. The volume describes the social welfare efforts of monasteries and bishops alike, the erecting of institutions for the care of every human ill. Father Riquet’s account culmi- nates in the work of St. Vincent de Paul, although this leaves many modern works almost unmentioned. But description of these is more easily available in contempora~ry literature. The boo.k is an inspiring foundation for a Catholic social apolo- geuc. JOHN E. COOGAN, S.J. AN EXAMINATION OF CONSCIENCE FOR MODERN CATHOLICS. By L. J. Lebret and Theodore Suavet. Translated by Bernard B. Gilligan. New York: Longmans, Green, 1961. Pp. 168. $3.75, paper $2.45. 4. This catalogue of searching examinations of conscience is an answer to the prayer of the exponent of "primacy of char- 4. ity." Instead of traditional sin-focused questions, this book 4- provides examinations that focus on imperfections. The em- phasis is on duties in the various walks of life. The questions Book Reviews are indeed unusual and, as will appear at a cursory glance, not of the vintage usually asked. For example the religious VOLUME 22, 1963 superior asks himself, "Am I unable to resign myself, simply, to returning to the ranks when my term of office expires? The 113 student asks, "Do I work just to pass examinations and. not with a view to educating myself as a human being?" The doctor asks, "Have I ceased to be a servant of those in distress and become a money man?" The book would serve a retreat house nicely. EDWARD P. ECHLtN, S.J.

THE CHURCH AT WORK IN THE WORLD: SELEC- TIONS FOR A READINGS COURSE ON THE THE- OLOGY, HISTORY, AND METHODS OF THE MIS" SION APOSTOLATE. Edited by Msgr. Edward J. Freking, Henry J. Klocker, and J. Paul Spaeth. Cin- cinnati: Catholic Students’ Mission Crusade, 1961. Pp. 141. Paper, no price given. The Church At Work In the World, a book of the "Five- Hour Series," is not a handbook on Catholic doctrine but a collection of articles and quotations well chosen and arranged with proper commentaries for a reading course on the mission apostolate of the Church. The student group for which this book is primarily intended is senior high school and junior college. The first chapters of the book show clearly from an analysis of the concept of the Church as the Mystical Body of Christ and from the teaching of Holy Scripture and the practice of the apostles that mission apostolate belongs to the very essence of the Church. The reader cannot fail to reach the conclusion for himself that "all members of the Church have an inescapable responsibility to share, according to their state of life, in the work that makes the Church missionary, which is the work of establishing and spreading the Church itself so that salvation may be brought to all people in the world." The articles by Sisters Maria Assunta Werner, C.S.C., and M. Cuthbert Hellwig, S.C.M.M,, give a glimpse of the great missionary activity of the Church from the time of the apostles down to our own time. The long quotations from Plus XII, Ronan Hottman, O.F.M.Conv., and’ Antony Parel, S.J., bring home to the reader the great problems that confront the Church in Africa, Latin America, and India. ZACHARY M. VARIKAMAKIL, S.J.

REVOLUTION IN THE CITY. By Vincent J. Giese. Notre Dame: Fides, 1961. Pp. 123. $2.95. Mr. Giese’s "revolution" is neighborhood change from white to negro residency.. His city is Chicago in the Grand Crossing and Chatham sections on the South Side. The parish: St. Francis de Paula whose congregation was decimated by the change. His book tells of the unfortunate effects of the "revo- lution" and what may be done to avoid them in similar situa- tions. Mr. Giese’s experience recommends him as an expert and careful observer. He has lived and worked in Gr-and Crossing-Chatham for nine years and at the time of his writing still lived there, a member of a white minority. Mr. Giese recommends as a solution of the problem of neighborhood racial change the following: (1) community organizations based not on "keep-’em-out" but on a policy of interracial cooperation, (2) a d,stinctly missionary spirit on the part of the Church in the area, (3) professional youth workers who can guide the teen-agers in the troubled time~ of change, and (4) CFM, YCW, YCS, and Cana groups dedicated to fulfilling the essential role of the laity in the time of crisis. REVIEW FOR REL[GiOUS His book, three years in the making, three months in the 114 writing, is grimly realistic yet doggedly hopeful. The picture he paints is basically one of failure, not his failure but the community’s. The struggle, he makes clear, is for the future of our cities, because unless this blight of mass migration (with refusal to integrate) is halted there is nothing to hope for beyond the ill-feeling, the heartbreak, the disillusion of neigh- borhood upheaval. ~ "~ :*, JA~ms:,H, Bb’WMAN, S.J.

CHURCH AND STATE. By Douglas Woodruff. New York: Hawthorn, 1961. Pp. 128. $3.50. Leo XIII in his encyclical Immortale Dei stressed the con- stantly operative principle of Church-state’relations from the Roman Empire to present day democracies: "And just as the end at whic~h the Church aims is by far the noblest of ends, so is its authority the most exalted of all authority., nor can it be looked upon as inferior to the eivilpower, or in any manner dependent upon it." Mr. Woodruff, distinguished editor of the Tablet (London), illustrates in summary fashion the Church’s struggle with state after state to achieve man’s salvation with- out civil interference. The Roman Empire, after persecuting the Church, estab- lished it. The Church dominated, at least in theory, the theo- cratic society of feudal times. Later, the Church demanded freedom to pursue her supernatural goal from emergent na- tional states, Protestant powers, absolutist kingdoms, liberal- istic nineteenth-century republics. Sometimes she succeeded, sometimes not. In our century the Church has asserted in theory and in practice her freedom against Hitlerism, Fascism, Communism, an inherited liberalism, and the nationalism of the new emergent states. In our country the Church has en- joyed full freedom and has flourished. Mr. Woodruff manifests the competent scholar’s ability to summarize the essentials of his subject without injudicious generalization. The style is interesting. An excellent book but one which demands of the reader a fair knowledge of history and political theory. Jo.N T. TRAHE¥, S.J.

CONVERSATIONS WITH CASSANDRA: WHO BELIEVES IN EDUCATION? By Sister M. Madeleva, C.S.C. New York: Macmillan, 1961. Pp. 133. $3.50. Most of the essays in this 1961 collection read like convoca- tion or commencement addresses, although the longest,’ "Dame ulian of Norwich," is reprinted from Sister Madeleva’s earlier ~ook The Image of the Work. What unites the present volume is, of course, the author’s well known concern for education. And thanks to the intrinsic sincerity of her writing and the years she has spent in the profession, her reflections on the subject are always interesting. In the course of her observa- tions, she disctisses the integrating and stabilizing value of theology and philosophy in higher education, the directions of Catholic college work today, the place of the small college .for 4- women, and finally and perhaps most effectively, the triggering of the first insights into the worth of a Christian education 4- for beauty and service. It is in this last area that Sister 4. Madeleva’s poetic sense is most evident and valuable. Circum- stances, however, seem to have dictated the frequent use of Book quotations from other authors when the reader would prefer a personal development by the writer herself o[, for instance, the education of women as women. VOLUME 22, 1963 KEvm E. GALLAGHER, s.J. 115 THE POOR OLD LIBERAL ARTS. By Robert I. Gannon, s.J. New York: Farrar, Straus and Cudahy, 1961. Pp. 207. $4.00. "A Personal Memoir of a Lifetime in Education" announces the jacket on this amazing little book of 207 pag.es: amazing that the publishers could hope to sell many copies at $4.00 apiece, but even more amazing that they undertook to print it at all. For Father Gannon’s views, though cast in a reminiscent and even nostalgic mood, offer the back of his hand to profes- sional progressives in modern education. Each chapter sets the reader in a relaxed slipper-and-hearth atmosphere with an old fi:iend quietly drawing upon the deep wisdom of the ages which he has made his own, thinking aloud almost, but with the agility and grasp of logic and humor marking the dynamic individual. At the end of the visit, the reader puts on his overcoat and trudges out into the cold night, sad that he cannot spend more time with this vigorous patriarch of a dying race: the truly liberally educated man. JULES H. BAUMER, S.J.

THE GROUND I WALKED ON: REFLECTIONS OF A COLLEGE PRESIDENT. By George N. Shuster. New York: Farrar, Straus and Cudahy, 1961. Pp. 256. $4.50. Doctor Shuster’s book resembles an extended essay. Mo- ments of his career stand as loci from which he ranges out to incidents in his life, engagements with famous people, and projects of importance. The chapter headings, fortunately, are broad enough to include anything under them. The reader quickly sees that Doctor Shuster begins each chapter with-the set purpose of developing it. But one thought leads to another, and soon there rises a resonance of loosely related thoughts. Mixed in the chapters the reader finds the author’s views on education, interviews with F.D.R, or Mayor La Guardia, secret conferences with Adenauer, recitals of famous musical artists, and so on. All in all, the expansive recollections of the former president of Hunter College add up to an engaging potpourri of the period 1939-1959. STANLEY T. WISNIEWSKI, S.J.

TEACHING ALL NATIONS: A SYMPOSIUM ON MOD- ERN CATECHETICS. Edited by Johannes Hofinger, S.J. English version by Clifford Howell, S.J. New York: Herder and Herder, 1961. Pp. 421. $6.95. In the summer of 1960, on the occasion of the Eucharistic Congress in Munich, an International Study Week on Mis- sionary Catechetlcs was arranged at Eichstatt, Germany. Under the presidency of the Archbishop of Bombay, Valerian Cardi- nal Gracias, more than sixty missionary bishops and almost every acknowledged leader in the modern catechetical move- ment gathered to discuss their common problems. The papers read at this study week, a significant event in modern Church history, have been assembled in Teaching All Nations. 4. Although the Eichstatt papers were concerned primarily with catechetical problems in mission lands, they breadm a refreshing and pioneering spirit that the more established Book Reviews Church in Europe or America, for example, can ill afford to miss. One finds himself, in reading these papers, frequently REVIEW FOR RELIGIOUS thinking in pastoral terms about his own parish, diocese, school system, catechetical program, his own role in the Church’s commission to teach all nations. He is forced to a re-evaluation of the formalism which has perhaps gripped our catechetical efforts even in the most Catholic areas. Many kinds of fresh and vital pastoral techniques can be derived from implementing.and .combining catechetical, bibli- cal, and liturgical programs employed in the..mi~ions. The symposium at Eichstatt is’especially rich in ideas and sugges- tions for adapting these i3r0grams to "miS*i0n situations," wherever found, and to training lay catechists, establishing catechetical centers, developing new text materials, and in general in grafting the Church onto the culture of a territory. Father Clifford Howell writes in the foreword, "If anybody claims to be really up to date in modern catechetical knowl- edge and yet says that he has not read this book, his claim-- and the views he expresses---would deserve to be treated with scepticism." JOHN F. KRAMER, S.J.

THE MONTESSORI METHOD: A REVOLUTION IN EDUCATION. By E. M. Standing. Fresno: Academy Li- brary Guild, 1962. Pp. 209. $4.50. The reader will easily indulge the quiet horntooting in the background of this absorbing account of the Montessori triumph in child education. The astonishing facts are there: tots of three to five years spontaneously and indepehdently concentrating for long periods on the elements of the alpha- bet and of quantity and on the comparison of colors, sounds, and forms. To imagine these youngsters seeking help from one another and gfving it with unflagging patience and tact is to visualize a commonplace in the Montessori classroom. Once.p.ast "The Montessori Principles," a somewhat diffuse exposluon centering on the child’s "freedom in a prepared en- vironment," the reader enters upon the engaging "Montessori Illustrated," a pictorial selection of sixty photographs, and the especially engaging "Montessori in Action," a series of classroom episodes "jotted down without any embellishment just as they happened." Throughout the book the language is personably familiar and includes a strain of Christian senti- ment. FREDERICK V. SIMUNICH, S.J. YOUR CHILD’S HAPPINESS: A GUIDE FOR PARENTS. By John P. Treacy and Godfrey P6age, C~P. Milwaukee: Bruce, 1962. Pp. 132. Paper $1.75. Doctor Treacy and Father Poage are particularly interested in showing parents the role they play with regard to religious vocations. The authors are completely convinced that the ideal Catholic home is the nursery of vocations. "Parents should remember that they have found their vocation in life. Their children are still looking." It is a worth-while book to suggest to young fathers and mothers. R.AFAEL N. BORROMEO, s.J. TWELVE VIRTUES OF A GOOD TEACHER. By Brother ÷ Luke M. Grande, F.S.C. New York: Sheed and Ward, ÷ 1962. Pp. 160. $3.50. 4. The present text explains a number of teacher’s virtues originally listed by St. John Baptist de La Salle. The list has Book Reviews been embellished by study, redefinition, and adaptation by Christian Brother officials for more than two hundred years. As a result, these brief reflections on zeal and humility, pru- VOLUME 22, 1963 dence and generosity, kindness and firmness, among other 117 qualities of a good teacher, plumb even deeper than the mark made by Brother Luke’s own accomplishments, genial in- sights, and humane wit. Sacred Scripture, happily, is often introduced but not always with the same smoothness. The book is less a treatise than a tonic for the aches and ills that can so easily overtake even the skillful and experienced teacher. FREDERICK V. SIMUNICH, S.J.

SUFFER, LITTLE CHILDREN. By Max Rafferty. New York: Devin-Adair, 1961. Pp. 166. $3.00. This very literary California superintendent of schools frankly proclaims the shortcomings of public educatlo.n. These are the well publicized fads foisted upon the schools by Teach- ers College, Columbia University, under the influence of John Dewey. The author is rather cynically amused at seeing the very perpetrators of the abuses now urging the restoration of the rejected procedures with no hint of their own responsi- bility for the debacle. Rafferty admits, however, that "in the absence of acceptable alternative, the old tired dogmas of Progressivism still reign in American educational strongholds. ... They may remain in the saddle simply because no rival philosophy has appeared to challenge them .... What is needed, of course, is a new philosophy of education--one that will face up to the brutal truth that we are in a race with a savage foe not only for our very lives but also for our immor- tal soul .... " JOHN E. COOGAN, S.J. MOHAMMEDANISM. By Louis Gardet. Translated by William Burridge. New York: Hawthorn, 1961. Pp. 176. $3.50. On a famous day, July 22, 622 A.D., a middle-aged man traditionally described as "of middle height, grayish, with hair that was neither straight nor curly, with a large head, large eyes, heavy eyelashes, reddish tint in his eyes, thick- bearded, broad-shouldered, with thick hands and feet" volun- tarily exiled himself from his home and shop which "sold agricultural products" in Mecca, Arabia. This hejira or flight began on that day the momentous era of: A.H., which ha~ since marched through time alongside of A.D. even until 1968 Anno Domini, the year 1382 Anno Hejirae. The man whose ’,flight" 1382 lunar years ago is thus com- memorated is, of course, Mohammed. His life, his Koran, and his Umma or community of worshippers of Allah are well told in this 143rd volume of the Twentieth Century Encyclo- pedia o] Catholicism. The author of this volume is a priest who has written six previous volumes on Mohammed and Mo- hammedan religion and culture. But putting all of Mohammed’s world into one book, the Aga Khan, algebra, the Alhambra, Ali Baba, Avicenna, Aver- 4" roes, Indonesia, Pakistan, the Taj Mahal, and so forth, 4- is somewhat like putting all of T.he Catholic Encyclopedia into one volume. However, the author’s familiarity with 4. his subject and his good judgment of what his readers wish or need to know enables him to accomplish his tremendous task Book Reviews very well indeed. But a glossary of Arabic terms and other technical words would have been a more useful conclusion to REVIEW FOR RELIGIOUS the book than the judicious sentiments he expresses there, help- ful though these are for Christian-Moslem dialogue. Particu- 118 larly good are the pages (121-8) on "Muslim mysticism" and Mohammed, the "man in love with his God," as the sceptical Meccans said in derision of their greatest son. PAUL DENT, S.J. RELIGIOUS TELEVISION: WHAT TO DO AND HOW. By Everett C. Parker. New York: Harper, 1961. Pp. 244. $4.00. .~ The sleepy boredom of religious television is often due to the pointless program, the zealous grasping of offered time, and the tasteless production of dramatized, panelized, or inter- viewed "goodness." But too often even competent programs fail for lack of what we might call a "theology" of broadcast- ing. If this is the reader’s problem, this is his book. Everett C. Parker graduated from Chicago Theological Seminary, was a station program director and a network executive, and is now director of communication for the United Church of Christ. His obvious concern for better religious programming shines through his probing jeremiads against television abuses, commercial and religious. Eight chapters in this book deal with technique: writing, program types, camera work, and so forth. Such information can be found elsewhere. But the other three chapters deal with the relationship between the lofty message of the churches and mass communication, and they are the chief merit of the book. Mr. Parker is concerned with principles, a purposeful basis that will give some satisfaction to cast and crew when that inevitable question raises its head: "What are we trying to do?" This is a book for those who care about the future of religious broadcasting. Television is a God-given key to the soul of America. If it is to become an external grace it will probably not happen in spite of us. This book could well serve as a textbook for workshops in religious broadcasting, as an ex- amination of conscience for present programs in peril, and as useful background for all armchair producers. JOHN K. Moor; S.J. TEACHING THE SACRAMENTS: PENANCE, EUCHA- RIST, CONFIRMATION. By Josef Goldbrunner. Trans- lated by Eva Fleischner. New York: Herder and Herder, 1961. Pp. 140. Paper $1.75. This is the fourth teacher’s guide published by Father Goldbrunner. The three entitled Teaching the Catholic Cate- chism are based on ,4 Catholic Catechism: Volume l, God and Our Redemption; Volume 2, The Church and the Sacra- ments; Volume 3, Life in A~cordance with God’s Command- ments. Teaching the Sacraments gives more extensive treat- ment to penance, the Eucharist, and confirmation. All five of these books are published in paperback by Herder and Herder. Teaching the Sacraments is for use in the third and fourth grades. It has twenty-one lessons on penance, sixteen on the Eucharist, and five on confirmation. Each lesson has an oral part setting forth the "normal steps" of learning the point under discussion. (Herder and Herder has published another ÷ paperback in this series which explains the catechetical tech- 4. nique used by Father Goldbrunner: An Introduction to A CATHOLIC CATECHISM, edited by Hubert Fischer.) The lesson proceeds as follows: "The AIM indicates the purpose of the instruction: what it is striving devoutly to achieve. The Book Reviews PREPARATION, by concrete examples taken directly from everyday life, seeks to arouse the attention and to focus it on VOLUME 22,, 1963 the aim of the instruction. The PRESENTATION exposes to the eyes of the mind---and often to the eyes of the body as well--what is to be reflected upon so that in the EXPLANA- TION some new truth or aspect of truth is arrived at by the class .... The APPLICATION attempts to construct a bridge back again to everyday life." Each lesson also has an illustra- tion to be used in exposition and to be copied roughly by the student for more careful reproduction at home in his note- book. Lessons average three short pages. The goal of these teacher’s guides is presentation of essen- tials in such a way that they are intelligible to the child and yet capable of development. "The simple and childlike style shouldat all times do justice to the lofty content. Later de- velopment will be possible only if the world which has been constructed in these early years was not a childish world." Father Gdldbrunner has achieved this elusive objective. In fact the lessons are quite as useful in preparation for adult sermons as for children’s classes. The presentation is thor- oughly contemporary. It equips the catechist to "penetrate beyond the purely psychological acts to the personal acts" of his hearers. MATrHEW D. CooK, S,J. GO IN PEACE. By Charles Hugo Doyle. Garden City: Han- over House, 1961. Pp. 141. $2.95. Monsignor Doyle has accepted the method of development and, for the most part, the s-cope of moral theology’s tr-eatise on penance. Therefore, this treatment of the sacrament is not a book for "bed-time" reading. It is meant for the individual who wants to see where the sacrament came from, what are its intrinsic parts, and what is required of those who desire to make use of it. The rather systematic development and some- times heavy going is relieved by interspersed illustrations and especially by Chapter 7, "God’s Mercy--The Sinner’s Hope." EUGENE J. CORBETT, s.J.

FROM GLORY TO GLORY: TEXTS FROM GREGORY OF NYSSA’S MYSTICAL WRITINGS. Selected and with an introduction by Jean Dani~lou, S.J. Translated and edited by Herbert Musurillo, S.J. New *York: Scribner’s, 1961. Pp. 298. $4.95. It would be difficult to imagine a better combination of edi.. tors than the ones here represented. Father Dani~lou’s reputa- tion as a patrologist needs no further commentary--his spe- cialty has long been St. Gregory of Nyssa. Father Musurillo is ~resentlynown for engaged the scope in of the his editing scholarly of thewritings. texts ofFather Nyssa Dani~lou and is sets the scene in his lengthy introduction and provides us with the knowledge necessary to appreciate the thought of St. Greg- ory. Father. Musurillo’s translations.then.put us into immediate. . contact with the thought of the saint h~mself--and when ~t ls difficult he is present with a helpful explanation in the notes to the translauon. Most important of all, however, is the con- tact this volume provides with one of thegreat theologians of the early Church. Gregory’s was a probing and powerful mind 4. shedding light wherever he paused to ponder andexplain. 4. NORMAN G. MCKENDRICK, S.J. 4. FROM LIMBO TO HEAVEN. By Vincent Wilkin, S.J. New York: Sheed and Ward, 1961. Pp. 145. $3.00. Book Father Wilkin, who before his recent death was chaplain for REVIEW FOR RELIGIOUS many years at Liverpool University, makes a distinguished con- tribution to the theological literature dealing with the fate of 120 infants who die without baptism. He begins with the axiom that the life restored by the salvific will of God working through the Redemption wrought by Christ must, according to St. Paul, be more abundant than the death brought upon the race by the sin of Adam. Then he inquires how a man can forfeit his share in this superabundant Redemption and con- cludes that it is only by actual mortal sin. Following the prin- ciple "Od,osa sunt restr, ngenda~ he finds that nowhere, either m the defimtlon of the~Counc!l,of Florence or m any other definitive ecclesiastical document, is the limbo of infants de- scribed as eternal. Following these principles, the author concludes that un- baptised infants at death are confined in limbo where they are deprived of the beatific vision. On the last day they rise in the general resurrection of the dead, and since they have placed no obex to the working of God’s salvific will they are endowed with supernatural life in what is called "the baptism of the spirit at the resurrection." Thus they enter the blessedness of heaven for all eternity. There will be some obiections from theologians at the seem- ing neglect of the Councd of Trent which asserts the necessity of baptism either of water or of desire for justification and at the seemingly arbitrary restriction of the words of the Council of Florence regarding the eternity of limbo. It is however a prod to theologians to see the solution of a problem which all feel in their hearts has already been solved by the wisdom and omnipotence of God in favor of the unbaptized infants. In an appendix on the Redemption; the author favors the theory of liberation over the theories of penal expiation and reparation. CARL L. FtRSTOS, S.J. PRAYER. By Hans Urs von Balthasar. Translated by A. V. Littledale. New York: Sheed and Ward, 1961. Pp. 246. SS.OO. It is quite easy to find a number of splendid works on prayer which skillfully present the psychological aspects of prayer and mark off its various degrees and states. It is also a fairly simple task to gather together numerous works on meditations and methods of prayer. However, this relative abundance of litera- ture in the above areas of presentation has not been mirrored in the fundamental and important area which treats the theo- logical and scriptural foundations of prayer. Father von Bal- thasar has made a successful attempt to fill in this gap, and it is already apparent that his work will be a classic. Writing with a synthetic purpose, he presents prayer against a rich background of theology and Scripture. In his first section he presents the act of prayer or contemplation itself and high- lights its necessity, man’s capacity for it, its social or ecclesial character, its liturgical imphcations, and its reality. Such im- portant theological notions as grace, the sacraments, and the Trinity are just a few of what we might call minor chords which fill out the total harmony of the first part. To a certain extent many of the same theological and scrip- tural emphases recur in the treatment of the object of con- templation. Here again man as the hearer of the Word of God 4- learns the varied aspects of God’s revelation or His word. The word’s center is in Christ; the word transforms; it is both our 4. judgment and our salvation; it has a deep relation with the 4. Trinity. Understandably, these few brief phrases fail to un- cover the rich doctrine revealed by the author. Book Reviews In the third part the author digs deeper into the theology of prayer and discovers still more interesting characteristics of prayer; these he groups under the pertinent title, "Tensions VOLUME 22, 196~ and Polarities in Prayer." 121 It is necessary to warn the reader that he will find this work challenging. Some sections are difficult, as "He is in the I, but also above it;- and because he is above it as the absolute I, he is in the human I as the deepest ground of it." At other times the author presents his ideas in a more simple cast, "Doubtless, in the case of the Samaritan woman at the well, Christ spoke to a particular person; but, at the same time, he was speaking to each individual sinner, man or woman." In any case this book will be rewarding, whether the reader selects a part or reads the whole. CHARLES J. SWEENEY, S.J.

A DO-IT-YOURSELF RETREAT. By Joseph F. Hogan, S.J. Chicago: Loyola University Press, 1961. Pp. 275. Paper $1.~5. The Spiritual Exercises of St. Ignatius have as their goal the conquest of self and the ordering of one’s life, As indicated in the subtitle, How to Bring out the Real Good in You, Father Hogan’s do-it-yourself retreat has the same purpose. It is, in- deed, modeled on the plan of the Spiritual Exercises. This book is valuable because it offers the opportunity of making a retreat to people who otherwise would be unable to make one. Step by step, as Father Hogan says, the retreatant is invited "to follow a mystery story"--these are God’s mysteries~and warned not to peek at the chapters ahead. One step at a time is best. Although the retreat is styled "do-it-yourself," the guiding hand of the author, an experienced retreatmaster, is always present to point out the "more excellent way." The author anticipates questions and difficulties, gives solutions to prob- lems that confront the Christian today, and encourages the retreatant to offer himself generously to God in the retreat. The retreatant is led not only to make particular retreat reso- lutions, but also to choose as a way of life the Apostleship of Prayer or the Sodality or a combination of both. In addition to guidance for the married, the engaged, the young and the old, there are instructions for confession, prayers, and examen. Scattered throughout are fitting and beautiful quotations from Scripture and English literature. Personal experience of the power of this book to move lay. men has convinced this reviewer that Father Hogan has pre. sented us with a new apostolic tool. ROBERT C. O’CONNOR, S.J.

POINTS WORTH PONDERING. By Brother B. Edwin, F.S.C. Milwaukee: Bruce, 1961. Pp. 128. $3.25. The author notes in the preface that "the gradual erosion of the spirit of prayer is the one fact in the lives of modern re- ligious which especially disturbs discerning spiritual guide~." It is the author’s hope that this book "will facilitate the exer- cise of serious prayer for today’s busy religious." In thirteen chapters the author covers such subjects as Christ, our leader and master, and the reciprocal love involved here; prayer; our Lady; religious vocations and formation; the virtues; and the apostolate of Christian education. In addition to these the Boo~ basic truths of our faith are treated. Any religious familiar and experienced with the Spiritual Exercises of St. Ignatius will feel at home in reading this book. For the elements of the REVIEW FOR RELIGIOU~ Exercises are clearly discernible as one reads along. RICHARD E. KELLY, s.J. CHRISTIAN MUSIC. By Alec Robertson. New York: Haw. thorn, 1961. Pp. 157. $3.50. This is a short but well-rounded, broad-minded, and even, in a sense, comprehensive presentation of the history of music in the service of Christian worship. The book is interesting and vividly written with an occasional dash of spice in the form of quaint quotations from historicai:gources. Any6he ifiterested in obtainifig a bird’s-eye view 6f the vast subject matter will find the book helpful. Technicalities are practically eliminated. Even so, the musical veteran could broaden here his eye-span by a greater familiarity with what i~, in the ]practical order, beyond the run-of-the-mill repertory. Pre-Chnstian music of the synagogue, Gregorian chant, even Celtic chant, P~re Gelineau’s psalmody, recent attempts to incorporate modern musical idioms into the Church’s worship pattern--these are a few of the topics treated. Mr. Robertson discusses in a practical way recent ecclesiastical legislation regarding music and the use of instruments in church. Although he interprets the 1958 Instructio of the Sacred Congregation of Rites as banning any- thing but Gregorian chant for the Propers of the Mass and thus eliminating from practical use the rich polyphonic her- itage we possess in this regard, one may find consolation from the fact that not all interpreters of the Instructio have taken such a devastating view of paragraph 2lb. JAMES K. SERRICK, S.J. ROME AND THE VERNACULAR. By Angelus A. Demarco, O.F.M. Westminster: Newman, 1961. Pp. 191. $3~25. Many will remember the outstanding presentation of the question of the vernacular in the Church’s liturgy by Clement J. McNaspy in Worship. Anyone who read Father McNaspy’s treatment will want to read Father DeMarco’s Rome and the Vernacular. This book, the author’s doctoral dissertation, at- tempts "to study the history of the past rather than to speculate on future developments." Rather than a presentation of the pro’s and con’s fn the question, Father DeMarco deals with what actually has been done with the vernacular in the course of Church history. The six chapters deal with the history of various movements toward the vernacular during the past two thousand years all the way from the change from Greek to Latin in the early centuries to the present-day liturgical movement. One chapter is especially crucial to an understanding of the vernacular problems today and that is th.e chapter dealing with the legislation promulgated by the Council of Trent. Since we live today in the shadow of that legislation it is important to have a clear understanding of just what was said and what was not said in the decrees of the Council. Father Demarco’s book, as careful scholarly history, is thoroughly documented with footnotes. J. Lzo Kr.z~r¢, S.J. A COMMENTARY ON THE CANONICAL LEGISLATION4. FOR SOLEMN PROFESSION AND SACRED OR.DI.4. NATIONS OF FRIARS. By Cletus J. Dello Iacono, 4. O.F.M. Wappinger Falls (N.Y.): Mount Alvernia Semi- nary, 1961. Pp. 186. $,t.50, spiral bound $3.50. Book Rev~ws As indicated in the title, this book is primarily intended for the Friars Minor. As a result, it is based not only on the Code VOLUME 22, 1963 of Canon Law but also on the constitutions and regulations of the Friars Minor. Insofar as the Code requisites are concerned, ]23 the volume may be useful to other religious. The priming and proofreading were not well done. While a sheet of corrections accompanies the volume, it by no means lists all the printing errors in the book. In several places syllables of words are omitted or sections of sentences are missing (for example pp. 19, 53, 84, 102). On p.age 148 the "Sunday before Passion Sun- day" is erroneously given as the day for the conferral of sacred orders. On page 149 the statement "This faculty was in force until February 20, 1955" would lead the reader to conclude that the said faculty no longer exists.whereas in fact it still does (See Canon Law Digest, vol. 4, p. 316 and 1960 supple- ment, canon 1006). JAMES I. O’CONNOR, S.J.

FAMILY PLANNING AND MODERN PROBLEMS: A CATHOLIC ANALYSIS. By Stanislaus de Lestapis, S.J. Translated by Reginald F. Trevett. New York: Herder and Herder, 1961. Pp. 326. $6.50.

THE CATHOLIC VIEWPOINT ON OVERPOPULATION. By "Anthony Zimmerman, S.V.D. Garden City: Hanover House, 1961. Pp. 214. $3.50. Far more complicated than the man in space program is the man on earth problem. Birth control and populati6n planning are subjects each in their own right complex; but when com- pounded they challenge a successful synthesis. Both authors try to present an answer consistent with Catholic teaching. Father Lestapis has presented material outlined with historical per- spective in four sections: first, views of family planning; sec- ondly, the effects of contraception described especially relative to countries, that openly promote it’, thirdly, a lengthy section, the Catholicposit~on on both birth control and population problems; and finally, a plan for population policy in under- developed countries. The book coi~cfudes with a twenty-seven page appendix and a rather complete index. Father Zimmer- man’s book contains chapters on global demography and food production, principles for solving the problems of newly de- veloping countries and international society, and concludes by considering the morality of rearing large families in over- OpUlated areas. Many statistics for this latter book are drawn ~rom Japan where the author has been a missionary for many years. The reader of these books is surely left with the correct im- pression that any simple solution to population problems is almost certainly superficial. Competent people are still dis- puting over ...... what are significant facts’, this is es.pecially, true. in the statistical studies. While a crltmal reader will find points to disagree with in both books, the predominant level is high. Father Lestap.is. is especially, to be recommended for an accu- 4- rate and inspiring presentation of Catholic thought on family planning and for citing at length many worthwhile documents. + Father Zimmerman is more "dogmatic" in interpreting papal 4- pronouncements; several of big statements require clarification. However, he presents many p.erceptive ideas, as, for example, Book Rev~’ws when he states that "present ~hurch,, policy is based on existing reality, not on a speculative future. These books are valuable REVIEW FOR RELIGIOUS especially in a field where so much that is written is pagan and fatalistic. 124 THOMAS S. ACKER, S.J. A CATHOLIC CASE AGAINST SEGREGATION. Edited by Joseph E. O’Neill, S.J. New York: Macmillan, 1961. Pp. 155. $3.95. In 1958 the American bishops devoted their annual state- ment to the topic, "Discrimination and the Christian Con- science." This message was a strong affirmation of the Church’s basic attitude towards rac!~iFinjd~tice and the’~e~i~~ to cure it. Three years later in "Unchanging Duty in a Changing World," the American bishops again called attention to the racial issue as a problem which "continues to rise and plague our coun- try .... °’ It is heartening that Catholic social action is begin- ning to meet this issue on all levels: the immediately apostolic and the scholarly. An example of this latter approach can be found in this volume of essays edited by Father O’Neill, the editor of Thought. Here is one of the finest examples of social consciousness and scholarly data which has, in recent times, addressed itself to a Catholic audience. The seven essays cover the moral issues involved, the prob- lem of legal and juridical procedures, the historical back- ground of biracial education, the psychological effect of segre- gation, and a sociological evaludtion of predictions which have been made on the processes of desegregation. The final essay by Father John LaFarge represents a pastoral synthesis of the preceding essays, well suggesting how the data might be used to implement the Church’s teaching on the immorality of en- forced segregation. The-only area which is not covered in this study but which one would like to see treated for a complete picture of all the issues is that of negro protest and pressure groups, for example, the sit-ins, the freedom riders and so forth. (In this connection, it might be good to indicate the recent treatment by Father William J: Kenealy, S.J., "The Legality of the Sit-ins," which appears in the book The New Negro.) Cathollc religious and priests will find A Catholic Case Against Segregation an invaluable fund of scientific material and Catholic concern both for themselves and for Catholic lay leaders. This is, as Cardinal Cushing indicates in his preface, a book which deserves to be read and studied not for the informa- tion which it provides but for the solid inspiration it offers to effect a society in which social justice is more than a pious slogan or patriotic byword. HOWARD J. GRAY, S.J.

THE PEACE OF ST. FRANCIS. By Mkria Sticco. Translated by Salvator Attanasio. New York: Hawthorn, 1962. Pp. 284. $5.95. Someday, someone is going to write a book showing how much St. Francis of Assisi and Ignatius of Loyola had in com- mon. For instance, both had a tremendous respect for all other creatures, even inanimate ones, and felt a fellowship with them as originating in the same creative Love that produced man himself. St. Francis showed this in his Canticle of Brother Sun, 4. St. Ignatius in his "Principle and Foundation" of the Spiritual Exercises and the "Contemplation for Obtaining Love." Both 4- were true poets, but not in the sense of that term that implies 4- an impractical, unrealistic character. "St. Francis did not like poetry that is read, only that which is thought, felt, suffered, that which is gathered in a flash in the fugitiveness of creatures, Book Reviews poetry which is lived, by working, sacrificing oneself, fighting, dying." VOLUME 22, 1963 There is also St. Ignatius’ third degree of humility, which 125 finds a perfect formulation in St. Francis’ definition of perfect joy: "Friar Leo, write down that this is perfect joyl.., the overcoming of self, and willingly for the love of Christ to en- dure pain, injuries, abuse, and discomforts, for we may not glory ]n all the other gifts of God since they are not ours but of God. But we may glory in the cross of tribulation because this is ours." Furthermore, the chivalrous spirit of Ignatius would have expressed hearty agreement with Francis’ insight when the latter’observed: "Courtesy is one of the properties of God, Who of His courtesy gives sun and rain to the just and the unjust, and courtesy is the sister of charity by which hatred is extinguished and love is preserved." These are a few of the parallels that occur to one reading Maria Sticco’s fine biography. It appears that she used well her opportunity to study the Franciscan spirit while working with the late Franciscan Father Agostino Gemelli, highly respected rector of the University of the Sacred Heart at Milan, Italy. He called this work, originally published in 1945, the book about St. Francis that satisfies religious souls. Such souls who look into it will find the book aptly named, for it induces in the reader a peace that comes from the privilege of sharing the perspectives of a great saint. The publisher should, however, correct a’ good number of typographical errors. EARL A. ~/~rEIS, S.J. JOSEPH THE SILENT. By Michel Gasnier, O.P. Translated by Jane Wynne Saul, R.S.C.J. New York: Kenedy, 1962. Pp. 192. $4.50. SAINT JOSEPH. By Boniface Llamera, O.P. Translated by Sister M. Elizabeth, O.P. St. Louis: Herder, 1962. Pp. 316. $5.~0. The first of these books is a translation of Trente visites a Joseph le silencieux, a historical reconstruction of the life of St. Joseph and a study of his spirituality. It is written in a clear, eloquent, lively style and should awaken greater devo- tion in all who are interested in seeking a greater’knowledge of the father of Jesus. Parents in particular will find a wealth of information, charmingly presented for famil.y reading and meditation. The chapters are short, averaging s~x pages each, which makes the book very convenient for daily meditation or family spiritual reading. It is a work of true scholarship and real devotion; but the scholarship never chilis the devotion, nor does the devotion ever make the reader unaware of the scholarship. The translation is smooth and idiomatic and makes for very pleasant reading. The second volume is an entirely different kind of work. It is written rather for the theologian, professor, or student, and has much of the method of a theological textbook. In spite of its rather formidable presentation, it offers much that will hold the attention and re~iard the effort even of the average reader. It is theological from beginning to end and in places tends to forget St~ Joseph while the author is busy giving the theological background of a quality of the saint. For example, in speaking of the virtues and gifts of St. Joseph, he prefixes an entire tractate of the infused virtues, theological and moral, and the gifts of the Holy Spirit. In this chapter there are at least 102 references and quotations from the Summa of St. Thomas be- sides references and quotations from contemporary theologians. REVIEW FOR RELIGIOUS In this Chapter 6 the wealth of quotation is no exception, as all other chapters are as richly illustrated. The whole volume is a most cautious and orthodox study. It can hardly fail to inspire its readers with a deep apprecia- tion of the dignity and holiness of the holiest of mortals after his own beloved spouse. The translation is smooth and idio- matic. There is a valuable bibliography but no index. One point should be mentioned: on page 197 one finds the follow- ing sentence: "Thus we see that the humanity of Jesus, by reason of His personal union wi_th the divinity,~s,~the treasury or deposit of the divine riches:"~Surely the author or his trans- lator has presented his thought poorly here, even untheologi- cally. The remark of Father de la Taille is in order: "The Man is the God; and the God is the Man. And being one, they cannot be united." There is a hypostatic union, of course, but not between Jesus and the Word. The union is between the human nature and the Word. A slip of the pen, of course, but to be corrected. WILLIAM J. YOUNG, S.J.

L’ATTENTE DANS LE SILENCE: LE P~.RE MARIE- JOSEPH CASSANT, O.C.S.O. Par Dom M.-Etienne Chenevi~re, O.C.S.O. Bruges: Descl~e de Brouwer, 1961. Pp. 254. Paper 135 lb. Narrated with objectivity and commendable si~nplicity, the facts of the life of the Servant of God Marie-Joseph Cassant are presented in chronological order; but at the same time they arepresented ...... in such a way as to show not. only the internal progress of h~s respiring spmtual life but also the character- istics and riches of the monastic life. In a step-by-step docu- mented method based on the personal writings and correspond- ence of Marie-Joseph, the author displays for the reader the life of a boy born in a Christian French Family in Casseneuil in 1878 who was then guided through ordinary circumstances up to the attainment of uncommon perfection in religious ob- servance. The lack of certain qualities such as keen intelligence and sociability prevented him from following a conventional ec- clesiastical career; he directed his steps tgward the monastic life, more suitable to his personal characteristics. There he found one of the greatest graces God grants in religious life, namely an extraordinary spiritual guide in the person of Dom Andr~ Malet. He taught the young novice the spirit of the order and the ideal of a life wholly given to Jesus, helped him amidst the scruples and discouragements of each stage of spiritual pro~- tess. The priesthood crowned this life of generosity, but its joys lasted only a short time. For Father Gassant’ died of tuberculosis when he was twenty-five years old after carrying out with love and simplicity the silent vocation of a monk in the monastery of St. Marie-du-D~sert, "un d~sert," as Cardinal Sali~ge remarked, "peupl~ d’ames silencieuses et aimantes." Jos]~ AGUERRE, S.J. ST. THOMAS MORE: SELECTED LETTERS. Edited by Elizabeth Frances Rogers. New Haven: Yale University Press, 1961. Pp. 271. $6.00. 4. 4. Of the thousands of letters More must have written, only 127 remain. The sixty-six selected letters gathered here form part 4. of the Yale edition of the complete works of St. Thomas More. Minus the textural apparatus and the original of the Latin Book letters which will appear in the scholarly edition, the present volume should have wide popular appeal. More’s rich personal- VOLUME 22, 1963 ity and vigorously active life are not easily summarized or crys- talized. Where biographers often fail, the man perhaps speaks 127 most clearly, for himself in his letters. Twelve letters written to Erasmus mirror the love and admiration that existed between these two great sixteenth-century humanists. Letters to Henry VIII, John Colet,John Fisher, Wolsey, and Thomas Cromwell whlvividlY.l e tender p°rtray letters the tointernationall. his chddren . reveal y known an unusually political devoted figure, father. Most impressive of all are the handful of letters written from the Tower of London to his "darling daughter" Meg. For one who described himself as "a lazy correspondent," More’s output is at times prodigious. Martin Dorp, a Louvain @e.ologian who had attacked Erasmus, found himself the re- c,p~ent of a strong refutation from More, which consumes fifty-six pages of the present edition. An anonymous monk "whose ignorance was equaled by his pride" also received a lengthy rebuke for his criticism of Erasmus. Other letters range from a few lines to several pages, each revealing some facet in the life of a layman who found sainthood in his daily work. The translations of the Latin letters are most readable. Brief biographical sketches provide background for each of the let- ters. Wherever necessary the original English. has been modern- ized. PHILIP C. RULE, s.j.

BOOK ANNOHNCEMENTS Murder Takes the Veil. By Margaret Ann Hubbard. All Saints Press. Pp. 246. Paper $.50. First-rate mystery story, set in a convent atmosphere, first published by Bruce in 1950. So You’re Going to Be a Teacher. By Robert L. Filbin and Stephan Vogel. Barton’s Educational Series. Pp. 141. Paper $1.25. Information on teaching as a career and on school s~tu- ations. The Fathers of the Church. By goy J. Deferrari, editorial director. Daughters of St. Paul. Paper $.25to $.50 depending on size. Various pamphlets in uniform covers with selections from the "Fathers of the Church" series. Mary, Star of the Sea. By Albert Barbieri, S.S.P. Trans- lated by Hilda Calabro. Daughters of St. Paul. Pp. 162. $3.00, paper $2.00. Memoirs of the Catholic University of America 1918-1960. By Roy J. Deferrari. Daughters of St. Paul. Pp, 455. $5.00, paper $4.00. Novena of the Holy Spirit. By James Lichius, S.V.D. Trans- lated by L. M. Dooley, S.V.D. Daughters of St. Paul. Pp. !~5. Paper $.50. St. Martin de Porres. By Richard Cardinal Cushing. Daugh- ters of St. Paul. Pp. 74. $1.00, paper $.75. The Papal Princes: A History of the Sacred College of 4. Cardinals. By Glenn D. Kittler. Funk and WagnallS. Pp. :~69. $4.95. Also available in paper: Dell, $.60. 4. Poems of Prayer. Compiled and edited by Ralph L. Woods. 4. Hawthorn. Pp. 287. $5.00: in Defense of Purity. By Dietrich yon Hildebrand. Helicon. Book Reviews Pp. 142. $3.50. First published 1930, a spiritual classic. REVIEW FOR RELIGIOUS The Jesuits in History. By Martin P. Harney, S.J. looyola University Press, Chicago. Pp. 513. $5.00. Fine resum~ of lesuit 128 activity through four centuries. First published 1941. ’